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MEDITATIONS 

ON  THE 

MrSTEEDES  OF  OUR  HOLY  FAITH; 

TOGETHER  WITH 
A  TREATISE  ON  MENTAL  PRAYER. 

BY  THE  YEN.  FATHER  LOUIS  DE  PONTE,  S.  J. 

BEING  THE 

TRANSLATION  FROM  THE  ORIGINAL  SPANISH  BY  JOHN  HKIGHAM. 
REVISED   AND    CORRECTED. 

TO  WHICH  AKE  ADDED 

THE  KEY.  F.  C.  BOKG-O'S 

MEDITATIONS  ON  THE  SACRED  HEART, 

TRANSLATED  FROM  THE  ITALIAN. 

IN  SIX  VOLS.  — VOL.   V. 


Inpriurnnt. 


LONDON: 

RICHARDSON  &  SON,  26,  PATERNOSTER  ROW; 

9,  CAPEL  STREET,  DUBLIN  ;   AND  DERBY. 
JIDCCCLXIV. 


DEC -4  1954 


TABLE  OF  CONTENTS  OF  VOL.  V. 


PART  V. — A.— INTRODUCTION.  -On  union  with  Almighty  God,  which  is 

the  end  of  the  Unitive  Way  ..  ..  ..  ..  i 

(I)— Meditations  on  our  Lord's  Resurrection,  and  the  various  appearances 

made  by  Him  until  His  Ascension. 

MEDITATION  I. — On  tlie  glorious  descent  of  Christ  to  Limbo,  to  fetch 
thence  the  souls  of  the  just,  and  on  the  glory  He 
gave  them  ..  ..  ..  ..  ..  9 

,,  If. — On  the  Resurrection  of  Christ    ..  ..  ..          31 

„  III. — On  the  appearance  of  Christ  to  His  B.  Mother,  and 

the  manner  in  which  angels  manifested  the  Resur 
rection  to  the  women    ..  ..  ..  ..          31 

„  IV.— On  the  appearance  to  M  try  Magdalen     ..  ..          39 

„  V. — On  the  appearance  made  to  other  devout  women 

and  to  Mary  Magdalen  . .  . .  . .          54 

„  VI. — On  the  appearance  to  St.  Peter,  and  on  the  things 

which  happened  previously  to  it  ..  ..         58 

„  VII. — On  the  appearance  made  to  the  two  disciples  that 

went  to  Emmaus          ..  .  ..  ..          65 

„         , VIII.— On  the  appearance    which  Christ  made    to  His 

apostles  on  the  day  of  His  Resurrection  ..  ..          77 

„  IX.— On  Christ's  giving  to  His  apostles  the  Holy  Ghost, 

and  the  power  to  remit  sins       ..  ..  ..          85 

„  X.— On  the  appearance  made  t<»  the  apostles,  St.  Thomas 

being  present,  on  the  eighth  day  after  the  Resur 
rection  ..  ..  ..  ..  ..          93 

„  XL— On  the  causes  why  our  Lord,  being  risen  again, 

retained  in  His  glorious  body  the  sacred  wounds  in 
His  feet,  hands,  and  side  ..  ..  ..          93 

„  XII.—  On  the  appearance  made  to  the  seven  disciples  as 

they  fished  in  the  sea  of  Tiberias  ..  ..        104 

„  XIII.— On  Christ's  institution  in  this  appearance  of  St. 
Peter  as  the  universal  pastor  of  His  Church,  and 
His  delivery  to  him  of  admirable  instructions  of 
perfection  ..  ..  ..  ..  ..  uz 


VI  CONTENTS. 

PAGE 

MEDITATION  XIV.— On  the  appearance  made  to  all  the  disciples  on  the 
mountain  of  Galilee,  and  on  the  things  He  com 
manded  them,  and  promised  to  them.  ..  ..  121 

„  XV. — On  another  promise  which  Christ  made  to  His 

disciples,  to  remain  with  them  to  the  consumma 
tion  of  the  world          ..  ..  ..  ..        130 

„  XVI.— On  the  divers  appearances  which  Christ  made  to  His 
disciples  during  the  forty  days  He  remained  with 
them,  and  on  the  manner  in  which  He  visited  souls 
spiritually,  figured  by  those  appearances  ..  135 

„        XVII.— On  the  appearance  of  Christ  to  His  apostles  on  the 

day  of  His  Ascension    . .  . .  . .  . .        143 

(2)  —Meditations  on  our  Lord's  Ascension  into  Heaven,  and  the  conduct  of 
the  apostles  and  disciples  from  the  time  of  His 
departure  until  the  coming  of  the  Holy  Ghost. 
MEDITATION   XVIII.— On  the  Ascension  of  Christ         ..  ..  ..        150 

„         XIX.— On  Christ's  entry  into  the  Empyreal  Heaven,  and 

on  His  sitting  upon  the  right  hand  of  His  Father  159 

,,          XX. — On  the  recollection  and  prayer  of  the  Apostles  from 

the  Ascension  until  the  coming  of  the  Holy  Ghost          167 

„          XXI.— On  the  election  of  St.  Mathtas  to  the  apostleship, 

which  was  performed  during  this  time     ..  ..        175 

(3)— Meditations  on  the  coming  of  the  Holy  Ghost,  and  His  gifts. 

„  XXII.— On.  the  great  benefit  which  Almighty  God  did  to 
the  world  in  giving  the  Holy  Ghost,  and  the  motives 
and  ends  for  which  He  gave  Him  ,.  ..  183 

„       XXIII. — On  the  manner  in  which  the  Holy  Ghost  came  upon 

the  disciples  on  the  day  of  Pentecost  .,  193 

„       XXIV.— On  the  wonderful  works  which  the  Holy  Ghost 

wrought  by  the  apostles  on  the  day  of  Pentecost       211 

„        XXV.— On  the  most  excellent  manner  of  life  which  the 

Holy  Ghost  inspired  into  the  first  Christians        ..        218 

„  XXVI.— On  the  most  excellent  perfections  which  the  Holy 
Ghost  communicates  by  means  of  His  inspirations, 
and  on  the  properties  included  in  them  ..  225 

„      XXVII. — On  the  seven  gifcs  which  the  Holy  Ghost  commu 
nicates  to  the  just,  that  they  may  suffer  themselves 
to  ;be  governed  by  His  inspirations,  and  obtain 
great  sanctity  ..  ..  ..  ..        236 

(4)  —Meditations  on  some  of  the  first  principal  events  in  the  history  of  the 
Church. 

„  XXVIII.— On  the  plenitude  of  the  Holy  Ghost,  which  was 
given  to  St.  Stephen,  and  Christ's  appearance  to 
him  in  his  martyrdom  ..  ..  ..  247 

„  XXIX.— On  the  appearance  of  Christ  to  Saul,  and  his  won 
derful  conversion  ..  ..  ..  ..  260 

„  XXX.— On  that  which  happened  to  Saul  in  those  three 
days  after  this  appearance ;  and  on  the  fulness  of 
the  Holy  Ghost  which  was  given  to  him  ..  275 


CONTENTS.  Vll 

PAGE 

MEDITATION  XXXI. — On  the  life  and  heroic  virtues  of  the  apostle  St. 
Paul  after  his  conversion,  in  which  is  placed  a  sum 
of  supreme  Evangelical  perfection  ..  ..  289 

„      XXXII.— On  the  vocation  of  Cornelius  the  Centurion ;  and 
on  the  revelation  which  St  Peter  had  concerning 
the  conversion  of  the  Gentiles    ..  ..  ..         310 

(5) — Meditations  on  the  life  and  Assumption  of  our  Lady — her  blessed 
ness  and  virtues— devotion  to  her,  and  on  the  hap 
piness  of  the  Blessed  in  heaven. 

„  XXXIII.— On  the  admirable  exercises  of  virtue  in  which  the 
Blessed  Virgin,  our  Lady,  exercised  herself  after 
the  coming  of  the  Holy  Ghost  ..  ..  ..  321 

„     XXXIV.-On  the  glorious  death  of  the  Blessed  Virgin          ..        335 

„  XXXV.— On  tho  Assumption  of  the  Blessed  Virgin  as  regards 
her  soul,  above  all  the  choirs  of  angels ;  and  of  her 
essential  glory  and  Coronation  ..  ..  ..  343 

„  XXXVI.  —On  the  Assumption  of  the  Blessed  Virgin,  as 
regards  her  body,  and  on  the  place  which  she  holds 
in  the  Empyreal  heaven  ..  ..  ..  354 

.,  XXXVII.— On  the  heroic  humility  of  the  Blessed  Virgin,  for 
which  she  was  exalted  above  all  the  choirs  of 
angels  .  ..  ..  ..  ..  359 

„  XXXVIII. — On  devotion  towards  the  Blessed  Virgin,  and  on 
the  good  accruing  to  us  thereby,  and  the  way  in 
which  it  is  to  be  manifested        ..  ..  ..        370 

To  which  are  added  the  different  manners  of  saying 
the  Rosary  of  the  Blessed  Virgin  with  spirit  and 
devotion          ..  ..  ..  ..  ..        375 

i.    Manner;    by   meditating   the  words  of  the 

"Hail  Mary."       ..  ..  .,  .-377 

ii.    Manner;  by  meditating  the  fifteen  mysteries.       379 
iii.    Manner;   by  meditating  the  virtues   of  our 

Lord.      ..  ..  ..  ..  ..383 

„     XXXIX.— On  the  lives  of  the  Saints,  and  on  their  blessed 

deaths  and  reward       ..  ..  ..  ..        384 


IIL-FOR  THE  PERFECT  IN  THE  UNITIYE  WAY. 


(A.)— MEDITATIONS  ON  THE  MYSTERIES 
OF  CHRIST  OUR  LORD  GLORIFIED. 

HIS  EESUERECTION,  APPEARANCES,  AND  ASCENSION, 
UNTIL  THE  COMING  OF  THE  HOLY  GHOST,  AND  PUB 
LICATION  OF  THE  GOSPEL. 


THE  INTKODUCTION — ON  UNION  WITH  ALMIGHTY  COD,  WHICH  IS  THE  END 
OP  THE  UNITIVE  WAY. 

1.  The  meditations,  which  belong  to  those  who  have  enter 
ed  upon  the  way  we  call  unitive,  have  for  their  end  that 
union  with  God  our  Lord,  of  which  the  apostle  St.  Paul  says, 
— "  He  who  is  joined  to  the  Lord  is  one  spirit."(l)  And, 
although  this  union  belongs  peculiarly  to  the  perfect,  yet 
all  ought  to  aspire  to,  and  exercise  themselves  in  it,  even 
those  that  are  but  new  beginners. — For  the  better  under 
standing  of  this,  I  presuppose  that  this  union  comprehends 
three  particular  acts. 

i.  The  first  is,  tlie  union  of  the  understanding,  the  office 
of  which  is  to  carry  God  within  itself,  and  lodge  Him  in 
the  memory,  thinking  of  Him,  and  knowing  Him  with  a 
true,  proper,  entire,  and  perfect  knowledge,  so  as  to  be 
come  an  image  and  lively  portraiture  of  God  Himself,  into 
whom  it  is  transformed  according  to  that  of  the  apostle : 
"  We  all,  beholding,"  as  in  a  glass,  "  the  glory  of  the  Lord, 
with  open  face,"  not  veiled  like  that  of  Moses,  "  are  trans- 

(1)  1  Cor.  vi.  17. 
Vol.  V.-i. 


2  THE  INTRODUCTION. 

formed  into  the  same  image  from  glory  unto  glory,  as  by  the 
Spirit  of  the  Lord."(2)  In  these  words  the  apostle  St. 
Paul  teaches  us,  that  the  meditation  and  contemplation  of 
the  glorious  things  of  Almighty  God  has  no  other  aim 
than  to  produce  a  knowledge  and  lively  image  of  them  in 
us,  that  whatever  God  has  glorious  in  Himself  we  may 
have  the  same  in  ourselves  by  knowledge,  endeavouring 
to  have  it  daily  more  distinct  and  clear. 

ii.  From  this  knowledge  proceeds  a  second  act  of  union, 
the  union  of  the  will,  which  is  carried  out  of  itself  with 
great  violence,  to  embrace  that  good  which  it  has  dis 
covered  by  the  understanding,  loving  it,  delighting  in  it, 
and  desiring,  with  the  greatest  possible  eagerness,  to  enjoy 
it.  This  union  is  set  forth  in  that  first  and  highest  com 
mandment  of  love, — "  Thou  shalt  love  the  Lord  thy  God 
with  thy  whole  heart,  and  with  thy  whole  soul,  and  with 
thy  whole  strength. ''(3)  In  these  words  we  are  enjoined 
a  love  so  perfect  and  excellent  as  to  draw  after  it  all  our 
affections  and  desires,  and  transfer  them  to  Almighty  God 
•with  the  greatest  and  most  uninterrupted  intensity  possible. 
The  affections  which  spring  from  this  union  and  in  which 
those  ought  to  exercise  themselves,  who  aim  at  it  by  means 
of  these  meditations,  are  the  following, — admiration  of  the 
majesty  of  Almighty  God,  of  His  perfections,  and  of  His 
wonderful  works ; — joy  that  He  is  what  He  is,  and  that 
He  has  in  Him  so  many  excellencies,  and  does  so  many 
glorious  things  ; — praise  and  thanksgiving  for  the  gifts 
which  proceed  from  Him  ;  an  inward  desire  to  see  and  pos 
sess  Him,  and  to  be  always  united  to  Him  ; — very  ardent 
desires  also  to  honour  and  obey  Him,  and  with  a  determi 
nation  to  please  Him  in  all  things,  and  that  all  men  may 
know,  love,  and  serve  Him  ; — a  fervent  zeal  for  His  glory 
and  for  the  salvation  of  souls,  accompanied  by  a  great  sor- 

(2)  2  Cor.  iii.  18.  (3)  Deut.  yi.  5  j  Luc.  x.  27. 


ON  THE  TJNITIVE  WAY.  3 

row  for  the  offences  which  are  committed  against  Him  ; — 
confidence  in  His  bounty  and  providence ;  fear  of  His  jus 
tice — not  that  servile  and  abject  fear,  "  which  perfect  cha 
rity  casteth  out,"  (4) — but  that  filial  and  reverential  fear 
which  dreads  to  be  separated  from  Almighty  God,  or  to  do 
anything  that  may  offend  Him,  even  in  a  matter  of  very 
small  importance ; — and  to  this  affection  must  be  united 
that  sorrow  for  sins  which  proceeds  from  pure  love,  for,  as 
we  have  already  said,  the  higher  degree  of  sanctity  always 
exercises  the  acts  of  the  lower,  although  in  a  more  perfect 
manner. 

iii.  From  this  union  results  a  third, — the  union  of  simili 
tude,  consisting  in  imitation  of  life  and  manners,  grounded 
on  a  perfect  conformity  with  the  divine  will,  and  readiness 
to  will,  or  not  to  will  that  which  Almighty  God  wills  or 
does  not  will,  in  all  circumstances,  as  well  adverse  as  pros 
perous.  Hence  proceeds-  the  continual  exercise  of  all  vir 
tues  belonging  to  the  perfection  of  a  Christian  life,  and 
thus  that  highest  degree  is  attained  to  which  Christ  our 
Lord  exhorted  us,  when  He  said, — "  Be  you,  therefore,  per 
fect,  as  also  your  heavenly  Father  is  perfect  ;''(5)  tliat  is, 
in  other  words,  be  ye  pure,  charitable,  merciful,  prudent, 
just,  temperate,  and  holy  as  is  your  Father  who  is  in 
heaven.  And  in  this  sense  is  perfectly  accomplished  that 
which  the  apostle  said ; — "  We,  beholding  the  glory  of 
the  Lord  with  open  face,  are  transformed  into  the  same 
image, "(6)  for.  by  receiving  the  glorious  virtues  of  God 
Himself  into  our  souls,  we  are  made  like  to  His  glorious 
divinity,  and  pass  from  one  brightness  to  another  bright 
ness  ;  from  the  brightness  of  knowledge  to  the  brightness  of 
affection,  and  from  this  brightness  to  the  brightness  of 

(4)  1  Joan.  iv.  18.  (5)  Matt.  v.  48. 

(G)  2  Cor.  iii.  18. 


4  THE  INTRODUCTION. 

virtues,   ascending  from   one   virtue   to  another  until  we 
clearly  see  the  God  of  gods  in  His  mountain  of  Sion.(7) 

2.  From  what  has  been  said  it  follows  that  the  con 
templative  life,  when  perfect,  embraces  these  three  sorts  of 
union  which  are  linked  together  in  such  a  brotherly  man 
ner,  that  the  one  greatly  helps  and  advances  the  other.  (8) 
For  the  knowledge  of  Almighty  God  leads  to  the  love  of 
Him,  and  this  to  the  imitation  of  His  virtues ;  and  this 
love  and  imitation  bring  the  understanding  to  a  wonderful 
.perfection.  For,  as  masters  of  the  spiritual  life  commonly 
say,  there  are  two  means  of  knowing  Almighty  God. — 

1.  One,  the  speculative,  which  proceeds  from  the  natural 
light  of  our  understanding,  when  it  is  enlightened  by  the 
holy  light  of  faith,  and  ascends  by  reasoning  and  medita 
tion  to  contemplate  the  glory  and  excellency  of  Almighty 
God,  in  the  things  which  it  beholds  in  creation,  or  which 
are  revealed  in  Holy  Scripture,  which  are,  as  it  were,  two 
mirrors  or  looking-glasses  for  discerning  God  in  this  life  ; — 
the  other,  the  practical,  experimental,  which  proceeds  from 
that  most  excellent  gift  of  the  Holy  Ghost,  called  wisdom, 
or,  as  the  word  "sapientia''  implies,  a  knowledge  of  God  by 
taste.     This,  as  was  suggested  in  the  introduction  to  the 
fourth  part,  is  grounded  on   the   wonderful  sense  of  the 
charity  and  love  of  God  which  we  experience  in  our  souls 
by  heavenly   illuminations   and   sweet   affections.  (9)     Of 
this  knowledge,  David  said, "  O  taste  and  see  that  the  Lord 
is  sweet."(10)  as  if  he  had  said,  prove  by  experience  the 
sweetness  of  Almighty  God,  and  His  wonderful  operations, 
for  by  this  means  you  will  be  able  to  see  Him,  so  far  as 
is  possible  in  this  life.     And  the  apostle  exhorts  us  to  be 

(7)  Ps.  Ixxxiii.  8.  (8)  S.  Th.  ii.  2,  q.  clxxxvi.  art.  1. 

.(9)  S.  Dionys.  de  Divin.  Ttfom.  c.  2.     S.  Bon.  de  7.  Itin.  „  Itin.  6. 
'Gers.  3,  p.  Tract  de  Mist,  Tlieol.  S.  Ber.  ser.  23  et  24,  in  Cant.    S.  Th.  . 

2,  2,  q.  xlv.  art.  3,  etc. 

(10)  Ps.  xxxiii.  9. 


ON  THE  UNITIVE  WAY.  5 

"rooted  and  founded  in  charity,"(ll)  and  to  devote  our 
selves  to  the  sweet  practice  of  it,  that  so  we  may  "  com 
prehend," — that  is,  palpably  touch  and  feel  by  experience, 
the  greatness  of  God,  the  breadth  of  His  charity,  the  length 
of  His  eternity,  the  height  of  His  divine  being,  and  the 
depth  of  His  wisdom,  and  also  know  the  excessive  charity 
of  Jesus  Christ,  which  far  "  surpasses  all  knowledge"  that 
the  human  understanding  can  attain  to.  And  by  virtue 
of  this  sublime  and  sovereign  knowledge,  we  shall  be  "  filled 
unto  all  the  fulness"  of  Almighty  God,  and  transformed 
unto  Him  by  a  perfect  union ;  for  as  the  Wise  man  speak 
ing  to  God,  says,  "  To  know  Thee,  is  perfect  justice ;  and 
to  know  justice  and  Thy  power,  is  the  root  of  immor- 
tality,''(12) — for  immortal  and  eternal  life  proceeds,  as  has 
been  said,  from  the  knowledge  of  the  eternal  God,  the  love 
of  Him,  and  imitation  of  His  holy  virtues ;  so  that,  as  St. 
John  says,  "  he  that  loveth  not,  knoweth  not  God,  for 
God  is  charity, ''(13)  and  uncreated  charity  can  only  be 
known  by  experiencing  within  ourselves  the  acts  and  affec 
tions  of  created  charity,  just  as  the  sweetness  and  strength- 
of  wine  and  honey  are  never  well  known,  unless  they  have 
been  tried  and  tasted. (14)  And  thus  St.  Thomas  teaches, 
that  it  is  lawful  to  desire  to  know  God  in  this  manner,  and 
to  prove  His  bounty,  and  His  "  good,"  "  acceptable,"  and 
"  perfect  will, "(15)  in  order  not  to  err  a  jot  from  it. 

3.  From  what  has  been  said,  we  may  easily  understand 
the  principal  end  of  these  fifth  and  sixth  parts,  which  are 
directed  towards  the  first  knowledge  of  Almighty  God, 
that  from  that  we  may  proceed  to  the  second,  and  enjoy 
union  with  His  infinite  goodness  and  will,  in  the  manner 

(11)  Ephes.  iii.  17.  (12)  Sap.  xv.  3. 

(13)  1  Joan.  iv.  8. 

(14)  Cass.  col.  12  c.  13.     S.  Th.  2,  2,  q.  xcvii.  art.  2,  ad  3. 
(15)  Horn.  xii.  2. 


U  THE  INTRODUCTION. 

already  described.  And  although  it  is  true  that  this  con 
templation  and  union  have  for  their  principal  end  the 
divinity  and  perfections  of  Almighty  God,  with  whom  we 
are  thus  made  one  spirit,  (16)  yet  they  also  have  respect  to 
the  humanity  of  the  same  God  Incarnate,  and  His  glorious 
works  and  virtues,  in  which  the  divine  perfections  shine  most 
brightly ;  for,  as  the  same  Lord  says,  '*  life  everlasting"  con 
sists  in  this,  not  only  "  that  they  may  know  Thee  the  only 
true  God,''  but  also,  "  Jesus  Christ  whom  Thou  hast  sent," 
(17)  the  Saviour  of  the  world.  And  those  who  would  exclude 
from  contemplation  the  mysteries  of  His  sacred  Humanity 
will  be  themselves  excluded  from,  enjoying  the  blessings 
and  delights  of  the  life  eternal',  for  He  Himself  has  said, 
u  I  am  the  door,  by  me,  if  any  man  enter  in,  he  shall  be 
saved ;  and  he  shall  go  in  and  go  out,  and  shall  find  pas 
tures  ;"(18)  that  is, — I  in  my  human  nature  am  the  door, 
by  which  to  enter  to  Almighty  God ;  if  any  man  enter  by 
me,  believing  with  a  lively  faith  in  me,  and  in  my  Father, 
he  shall  obtain  health  and  everlasting  life — he  shall  go  in 
and  shall  go  out,  proceeding  from  the  consideration  of  the 
mysteries  of  my  humanity,  to  the  sublime  secrets  of  my 
Divinity,  and  from  these  he  shall  return  again  to  those, 
and  shall  find  in  all  the  spiritual  pasture  of  devotion  for 
his  soul. 

4.  Now,  the  life  of  Christ  our  Lord  comprehends  two 
parts ; — one  mortal  and  passible,  of  which  we  have  been 
treating  in  the  preceding  meditations ;  the  other  immortal 
and  impassible,  which  commenced  upon  the  glorious  resur 
rection,  and  which  He  still  leads,  in  which  the  glorious 
perfections  of  His  divinity  shine  most  conspicuously,  "  for 
although,''  as  the  apostle  says,  "  He  was  crucified  through 
weakness,  yet  He  lives  by  the  power  of  God;"  (19)  and 

'    (16)  S.  Th.  2/2,  q.  clxxx.  art.  4. 
(17)  Joan.  xvii.  3»  (18)  Joan.  x.  9.  (19)  2  Cor.  xiii.  4. 


ON  THE  UNITIVE  WAY.  7 

hence  it  is,  that  the  meditations  on  the  glorious  life  of 
Christ  our  Lord,  which  are  the  subject  of  this  fifth  part, 
belong  principally  to  the  perfect,  who  have  already  passed 
through  the  previous  ones.  It  is  in  their  name  that  the 
same  apostle  speaks,  when  he  says,  "  We  have  known 
Christ  according  to  the  flesh,  but  now  we  know  Him  so 
no  longer,"  (20)  that  is,  as  St.  Thomas  explains  it,  (21) 
although  we  have  hitherto  known  Christ  clothed  with 
mortal  flesh,  and  subject  to  the  miseries  of  our  mor 
tal  body,  and  loved  Him  with  a  love  mixed  with 
some  carnal  affection,  yet  now  we  no  longer  know  Him, 
or  love  Him  in  this  manner,  but  contemplate  Him  clothed 
in  flesh  wholly  immortal  and  glorious,  and  love  Him  with 
a  pure  love,  free  from  all  taint  of  flesh  and  blood,  as  we 
shall  find  in  the  use  of  the  following  meditations. 

(20)  2  Cor.  v.  16.  (21)  Lect.  4. 


I.-MEDITATIONS  ON  OUR  LORD'S  RESURREC 
TION,  AND  THE  VARIOUS  APPEARANCES 
MADE  BY  HIM  UNTIL  HIS  ASCENSION. 


MEDITATION  I. 

OF  THE  GLORIOUS  DESCENT  OP  CHRIST  OUR  LORD  TO  LIMBO,  TO  FETCH 
THENCE  THE  SOULS  OF  THE  JUST,  AND  OF  THE  GLORY  HE  GAVE  THEM. 

POINT  I. 

•  1.  FOB  the  foundation  of  this  meditation  we  must  con 
sider  :  i.  What  Limbo  is. — ii.  What  persons  are  detained 
there. — iii.  Mow  they  were  until  the  death  of  Christ  our 
Lord. 

i.  Limbo  is  a  certain  place  under  the  earth,  and  is  there 
fore  called  Hell,  as  when  we  say  that  Christ  our  Lord 
descended  into  Hell;  and  it  is  likewise  described  as  "the 
pit  wherein  is  no  water.''  (1)  and  a  prison  of  captives, — 
dark,  and  secured  with  "  gates  of  brass,"  and  "  bars  of 
iron,"  so  strong,  that  no  power,  either  of  man  or  angels 
was  sufficient  to  break  them,  or  to  bring  out  thence  any 
one  that  had  once  been  shut  up  there. 

ii.  In  this  Limbo,  the  souls  of  all  the  just,  however  per 
fect  and  holy,  were  shut  up  and  imprisoned,  because  on 
account  of  Adam^s  sins,  none  could  enter  heaven  until 
Christ  had  died  for  all.  Here,  therefore,  were  Adam  him 
self,  and  Eve,  Abel  his  son,  Noah,  and  Abraham,  with  the 
other  holy  patriarchs.  Moses  and  David  with  the  other 
prophets,  the  souls  of  the  great  Eaptist  and  St.  Joseph,  and 
all  the  just  who  died  before  the  Passion  of  Christ. 

(1)  Zach.  ix.  11.    Isa.  xlv.  2.  j 


10  MEDITATION   I. 

iii.  Their  continual  occupation  was,  to  sigh  for  the  com 
ing  of  the  Messiah,  to  set  them  at  liberty  and  impart  to 
them  the  clear  vision  of  Almighty  God,  Each  one  of 
them  repeated,  with  longing  desire,  the  prayer  that  David 
was  wont  to  offer  in  his  lifetime  :  "  Show  us,  O  Lord,  Thy 
mercy,  and  grant  us  Thy  salvation."  "Stir  up  Thy  might, 
and  come  to  save  jis."  "  As  the  hart  panteth  after  the 
fountains  of  waters,  so  my  soul  panteth  after  Thee,  O 
God.  My  soul  hath  thirsted  after  the  strong-living  God, 
when  shall  I  come  and  appear  before  the  face  of  God  ?  '* 
And  that  of  Isaiah, — "  O  that  Thou  wouldst  rend  the 
heavens  and  wouldst  come  down ;  the  mountains  at  Thy 
presence  would  melt  away.'*  "  Drop  down  dew,  ye  hea 
vens,  from  above,  and  let  the  clouds  rain  the  just ;  be  the 
earth  opened,  and  bud  forth  a  Saviour."(2)  The  other  saints 
burnt  with  like  desires,  and  sighing  without  ceasing, 
looked  forward  to  the  blessed  day  of  their  redemption,  not 
without  some  sorrow,  because,  as  the  Wise  man  says, 
"  Hope  that  is  deferred,  afflicteth  the  soul ;"  (3)  and  when 
the  fulfilment  of  the  desire  approaches,  the  soul  rejoices. 
All  those  holy  prisoners  then  greatly  rejoiced  when  the 
soul  of  the  great  Baptist  entered  among  them,  to  discharge 
there  the  office  of  precursor,  which  he  had  discharged  in 
the  world,  and  said,  '•  Rejoice,  and  lift  up  your  heads,  be 
cause  your  redemption  is  at  hand. "(4) 

2.  From  this  consideration,  I  will  endeavour  to  draw 
forth  similar  affections,  I  will  imagine  my  soul  a  prisoner 
and  captive  in  this  body,  as  in  a  limbo  and  prison  of  dark 
ness,  where  she  sighs  and  longs  for  Christ  our  Lord  to 
come  and  deliver  her,  and  lead  her  with  Him,  saying  with 
St.  Paul, — "  I  desire  to  be  dissolved  and  to  be  with  Christ ;" 

(2)  Ps.  Ixxxiv.  8.    Ps.  Ixxix.  3.    Ps.  xli.  1.    lea,  Ixiy.  1.    Isa.  xlv.  8. 
(3)  Prov.  xiii.  12.  (4)  Luc.  xxi.  28. 


DESCENT  OF  CHRIST  OUR  LORD  TO  LIMBO.  11 

(5)  and  again,  groaning  out  with  Him, — "  Unhappy 
man  that  I  am,  who  shall  deliver  me  from  the  body  of  this 
death  !"  (6)  and  with  David,  "  Bring  my  soul  out  of  pri 
son,  that  I  may  praise  Thy  name/'  These  and  other  such 
affections  are  very  proper  for  perfect  men,  who  have  begun 
to  taste  the  sweetness  of  union  with  God,  and  finding 
His  absence  heavy  and  grievous  to  be  borne,  say  with 
David, — "  My  tears  have  been  my  bread  day  and  night, 
whilst  it  is  said  to  me  daily,  Where  is  thy  God  ?"  (7) 

POINT  II. 

As  soon  as  Christ  our  Lord  had  given  up  the  ghost  upon 
the  cross,  leaving  there  His  body  united  to  the  divinity, 
His  most  holy  soul  united  also  to  the  same  divinity,  (8) 
descended  into  Limbo  to  deliver  the  souls  of  the  just  there 
detained.  In  this  the  Word  Incarnate  discharged  the  same 
virtues  as  He  had  manifested  at  His  entrance  into  the  world, 
to  show  us  that  even  after  His  death,  He  was  not  unmind 
ful  of  them.  We  have  good  reason  to  meditate  on  these 
virtues,  in  order  to  inflame  ourselves  with  the  love  of  our 
Lord,  and  especially  on  the  two  following: 

1.  The  first  virtue  was  His  boundless  goodness  and  cJia- 
rity,  which  moved  Him  to  come  in  person  to  deliver  these 
souls  from  prison.  As  He  came  in  person  to  save  the  world ^ 
though  He  might  have  done  it  by  other  means,  so  although 
He  might  have  delivered  these  souls  from  Limbo  with  a 
single  word,  as  He  raised  Lafcarus  from  the  grave,  by 
merely  saying,  "Lazarus,  come  forth;"  or  might  have 
sent  angels  to  bring  them  to  His  presence,  yet  would  He 
do  none  of  these,  but  willed  that  His  own  soul  should 
descend  really  and  truly  to  Limbo,  to  show  the  love  which 
He  bore  them,  and  the  great  esteem  in  which  He  held 

(5)  Phil.  i.  23.  o  Rom.  vii.  24.        (G)  Ps.  cxli.  8.        (7)  Ps.  xli.  4.  , 
(8)  S.  Th.  3,  p.  q.  lii.  in  Symb.  descendit  ad  inferos. 


12  MEDITATION  I. 

them,  and  what  satisfaction  He  took  in  the  services  which 
they  had  done  Him,  and  to  apply  to  them  by  His  presence 
the  fruit  of  His  death  and  Passion,  according  to  those 
words  of  the  prophet: — "  Thou  also,  by  the  blood  of  Thy 
testament,  hast  sent  forth  thy  prisoners  out  of.  the  pit 
wherein  is  no  water."  (9) 

Colloquy. — 0  everlasting  Lover  of  souls,  how  art 
Thou  inebriated  with  love  of  them  !  Thou  canst  not 
be  a  moment  without  them  !  No  sooner  hadst  Thou 
ceased  to  live  with  men  than  Thou  didst  ordain  Thy 
soul  to  live  with  these  souls,  and  remain  among  them, 
doing  them  the  same  good  as  before  Thy  death  Thou 
hadst  done  to  men.  Come,  Lord,  and  visit  my  soul, 
join  Thyself  to  it,  and  so  inebriate  it  with  this  Thy 
love,  that  it  may  never  be  separated  from  Thee,  nor 
ever  desire  anything  else  than  for  ever  to  be  united 
to  Thee.  Amen. 

2.  The  second  virtue  was  His  most  profound  humility, 
•which  He  vouchsafed  to  exercise  by  descending  not  only  to 
this  miserable  earth,  but  even  to  the  lowest  parts  of  it,  and 
to  that  which  was  a  prison  and  place  of  punishment  for  sin, 
and  by  remaining  there  for  some  hours,  not  indeed  as  a 
captive,  but  as  a  deliverer  of  the  captives ;  that  by  this 
humiliation  to  the  lowest  depths  of  the  earth,  He  might 
merit  exaltation  to  the  highest  heaven,  according  to  what 
tli2  apostle  said, — "  That  He  ascended,  what  is  it,  but  be 
cause  He  also  descended  first  into  the  lowest  parts  of  tho 
earth."  (10) 

Colloquy. — 0  humble  Lord,  who  after  gaining  Thy 
victory,  art  pleased  to  mingle  so  many  tokens  of  hu 
mility  with  Thy  enjoyment  of  it :  grant  me  grace  to 
humble  myself,  and  descend  even  to  the  lowest  place, 
and  continue  to  sit  there,  for  well  I  know,  that  accord - 

(9)  Zach.  is.  11.  (10)  Ephes.  iv.  9. 


DESCENT  OF  CHBIST  DUE  LORD  TO  LIMBO.  13 

ing  to  the  measure  in  which  I  humhle  myself  on  earth, 
I  shall  be  exalted  by  Thee  in  heaven.  (11) 

POINT   III. 

1.  Although  the  entrance  of  Christ  our  Lord  into  Limbo 
took  place  in  a  moment,  and  without  any  resistance  what 
ever,  yet  we  may  consider,  after  what  manner,  and  with 
what  great  majesty  He  entered  it. 

i.  We  may  imagine  how  His  holy  soul  descended  accom- 
panied  by  many  angels,  His  servants  and  attendants,  who 
repeated  those  words  of  the  Psalm,  (which,  however,  as  we 
shall  hereafter  see,  are  to  be  understood  primarily  of  Christ's 
entrance  into  heaven,)  "  Lift  up  your  gates,  ye  princes, 
and  be  ye  lifted  up,  O  eternal  gates,  and  the  King  of  glory 
shall  enter  in  ;''  and  on  the  princes  of  darkness  demanding 
''Who  is  this  King  of  glory?"  they  answered, — "The 
Lord,  who  is  strong  and  mighty ;  the  Lord,  mighty  in  bat 
tle."  (12) 

Colloquy. — 0  glorious  King,  I  rejoice  that  Thy 
glory  and  might  are  proclaimed  by  angels,  and  pub 
lished  amongst  devils,  that  they  may  know  Thee,  and 
come  and  prostrate  themselves  at  Thy  feet.  0  most 
strong  and  mighty  King,  what  new  kind  of  valour  is 
this,  and  how  great  is  Thy  power,  dying  in  the  battle, 
to  depart  with  victory,  killing  death  itself,  and  van 
quishing  its  author. 

ii.  The  princes  of  darkness  feigned  themselves  deaf  to  this 
first  demand  of  the  angels,  and  when  it  was  repeated  a 
second  time,  they  asked  the  same  question  as  before,  to 
which  the  angels  answered :  "  The  Lord  of  virtues  in  the 
King  of  glory  ^  O  King  of  glory,  how  justly  does  the 
name  of  Lord  of  "virtues"  belong  to  Thee,  Thou  art 
indeed  the  Lord  of  charity,  of  humility,  of  obedience,  of 

(11)  Luc.  xiv.  11.  (12)  Ps.  xxiii.  7. 


14  MEDITATION  I. 

patience,  and  of  the  other  heavenly  virtues,  all  which 
Thou  gainedst  for  us  in  the  battle  of  Thy  Passion,  and  dost 
divide  as  spoils  among  Thine  elect.  Thou  art  also  the 
Lord  of  "  virtues,"  because  from  Thee  proceed  all  holy, 
strong,  and  glorious  works,  by  which  Thou  displayest  the 
glory  of  Thy  kingdom,  and  also  makest  Thy  subjects  glo 
rious.  Thou  art  the  Lord  of  heavenly  virtues,  since  to  Thy 
dominion,  the  powers,  dominations,  and  the  whole  army  of 
the  court  of  heaven  are  all  subject,  and  in  Thy  presence  they 
all  tremble,  and  prostrate  themselves,  adoring  Thee  as 
their  God,  their  King,  and  sovereign  Lord. 

Colloquy. — 0  Lord  of  "  virtues,"  make  me  likewise 
to  partake  of  them,  since  Thou  hast  gained  them  for 
me  also.  0  Lord  of  charity,  infuse  charity  into  my 
heart,  that  it  may  he  wholly  melted  in  Thy  burning 
love.  0  God  of  humility,  root  humility  very  deeply 
into  my  soul,  that  I  may  find  grace  and  favour  in 
Thine  eyes.  Amen. 

2.  I  will  consider  further  the  omnipotence  of  this  glo 
rious  King,  who  by  virtue  of  His  blood,  'destroyed  and 
broke  in  pieces  the  bolts  and  gates  of  hell,  penetrated 
without  resistance  to  the  lowest  depths  of  the  earth,  even 
as  deep  as  hell,  to  draw  from  thence  those  who  were  held 
captives,  and  to  unloose  their  chains.  This  consideration 
should  make  me  rejoice,  and  say  with  David, — "  Let  the 
mercies  of  the  Lord  give  glory  to  Him  and  His  wonderful 
works  to  the  children  of  men...Becaase  He  has  broken  the 
gates  of  brass,  and  burst  the  iron  bars."*'  (13)  The  gates  of 
brass  are  my  sins,  which  hinder  the  entrance  of  Almighty 
God  into  my  soul.  The  barriers  of  iron  are  the  impedi 
ments  set  by  the  devil  and  the  flesh,  to  hinder  those  gates 
from  being  opened  by  God.  The  strong  chains  are  the 

(13)  Ps.  cvi.  3, 16. 


DESCENT  OF  CHRIST  OUR  LORD  TO  LIMBO.  15 

strong  passions  by  which  I  am  held  fast,  so  that  I  cannot 
do  the  good  that  I  desire. 

Colloquy. — Let  all  Thy  mercies,  0  my  Saviour, 
give  glory  to  Thee,  and  let  all  the  world  bless  Thee 
for  the  "  wonderful  works"  which  Thou  dost  "to  the 
children  of  men/'  who  by  Thine  omnipotence  breakest 
all  the  gates,  bars,  and  chains  of  iron,  that  Thou  may- 
est  enter  into  our  souls,  and  set  them  at  perfect 
liberty.  Break  all  these  in  pieces  within  me,  0  Lord, 
and  vouchsafe  to  enter  into  my  soul,  that  I  may  glo 
rify  Thee,  and  sing  of  Thy  mercy,  world  without  end. 
Amen. 

POINT  IV. 

The  most  holy  soul  of  Christ  our  Lord,  entering  into 
Limbo,  illuminated  with  a  heavenly  light  all  those  dark 
regions,  and  thus  the  divine  wisdom  Incarnate,  accom 
plished  that  which  He  had  promised :— "  /  will  penetrate  to 
all  the  lower  parts  of  the  earth,  and  will  behold  all  that  sleep 
and  will  enlighten  all  that  hope  in  the  Lord?1  (14)  And  in 
an  instant  He  poured  into  all  these  souls  which  were  there 
awaiting  Him,  a  certain  ray  of  glory,  by  which  they 
beheld  the  divine  essence,  and  the  majesty  of  their  de 
liverer,  so  that  all  of  them  were  glorified ;  Limbo  was 
being  converted  into  a  heaven,  and  that  prison  of  captives 
into  a  paradise  of  the  blessed. 

1.  And  here  we  must  consider,  first,  the  unspeakable 
joy  of  those  holy  souh,  on  account  of  that  sudden  and  won 
derful  change  in  their  state,  by  which  they  passed  at  once 
to  the  clear  vision  of  Almighty  God  which  constitutes 
that  supreme  blessedness  which  they  now  enjoy.  Oh  how 
fully  and  abundantly  satisfied  did  they  remain,  and  how 
•well  rewarded  did  they  reckon  themselves  for  all  their 
past  labours  I  Oh  how  grateful  did  they  show  themselves- 
(14)  Ecclus.  xxlv,  45. 


16  MEDITATION  I. 

to  Him,  who  had  purchased  them,  so  great  a  good,  at  so 
great  a  cost  to  Himself!  All  adored  Him,  all  praised 
Him,  all  congratulated  Him  on  this  His  victory.  We  may 
likewise  imagine  that  they  came  by  choirs  to  acknowledge 
Him,  as  is  usually  done  when  a  new  king  enters  upon  his 
reign. — i.  The  first  was  the  choir  of  Patriarchs,  with  all 
their  sons,  the  true  heirs  of  their  faith  and  sanctity  ;  all  of 
whom  adored  Him,  and  acknowledged  Him  as  their  su 
preme  Patriarch,  and  "  the  Father  of  the  world  to  come," 
professing  themselves  His  sons,  and  praising  Him  for  the 
heavenly  inheritance  which  He  had  given  them. — ii.  Next 
followed  the  second  choir  of  Prophets,  who  acknowledged 
Him  as  the  head  Prophet,  and  thanked  Him  for  having 
entirely  accomplished  all  the  prophecies  and  promises, 
•which  He  had  made  and  delivered  by  them. — iii.  After 
these  came  the  third  choir  of  Priests  and  Levites,  adoring 
Him  as  High  Priest  over  all  land,  thanking  Him  for  the 
sacrifice  which  He  had  offered  on  the  cross,  to  deliver  all 
from  their  sins. — iv.  After  these  followed  the  fourth  choir 
of  holy  captains,  judges,  and  kings,  with  the  rest  of  the 
elect  people  of  Almighty  God,  adoring  Him  as  supreme 
King  of  heaven  and  earth,  and  congratulating  Him  upon 
the  victory  He  had  gained  over  the  princes  of  darkness,  and 
upon  having  vanquished  the  pride  of  him  that  called  him 
self,  "king  over  all  the  children  of  pride." — v.  The  fifth 
choir  was  that  of  illustrious  Martyrs,  from  Abel  to  the 
innocent  infants  who  were  put  to  death  by  command  of 
Herod,  all  of  whom  adored  Him,  acknowledged  Him  as  the 
glorious  King  of  Martyrs,  and  thanked  Him  for  that  noble 
martyrdom  which  He  had  suffered  upon  the  cross. 

All  these  five  choirs  took  for  their  captain  and  standard- 
bearer,  the  glorious,  prophet,  martyr,  and  precursor  of 
Christ,  St.  John  the  Baptist,  and  all  with  one  voice  and 
heavenly  harmony,  sung  that  divine  Canticle  of  the  Apoca- 


DESCENT  OF  CHRIST  OUR  LORD  TO  LIMBO.  17 

Ijpse : — "The  lamb  that  was  slain  is  worthy  to  receive  power, 
and  divinity,  and  wisdom,  and  strength,  and  honour,  and 
glory,  and  benediction."  "  Thou  art  worthy,  0  Lord,  to 
open"  these  internal  gates,  "  because  Thou  wast  slain,  and 
hast  redeemed  us  to  God  in  Thy  blood,  out  of  every  tribe,  and 
tongue,  and  people,  and  nation,  and  hast  made  us  to  our 
God,  a  Jcingdom  and  priests,  and  we  shall  reign  on  the 
earth."  (15)  And  then  taking  off  the  crowns  of  glory 
which  they  had  on  their  heads,  and  confessing  that  they 
did  not  belong  to  them,  but  to  this  Divine  Lamb,  they 
cast  them  before  His  holy  feet,  saying: — "  Thou  art  worthy > 
0  Lord,  our  God,  to  receive  glory,  and  honour,  and  power, 
because  Thou  hast  created  all  things,  and  for  Thy  ivill  they 
were,  and  have  been  created.1'  (16)  Thou  hast  redeemed 
us,  and  hast  gained  these  crowns  for  us  ;  therefore  as  they 
are  Thine,  to  Thee  be  all  the  glory,  world  without  end. 
Amen. 

With  each  of  these  five  choirs  ought  I  to  join  in  prais 
ing  Christ  our  Lord,  as  Patriarch, — Prophet, — Priest, — 
King, — and  Martyr,  incomparably  excelling  all  others. 

2.  Hence  will  I  ascend  to  consider  the  boundless  love 
which  Jesus  Christ  our  Lord  felt  at  the  sight  of  such  a 
multitude  of  souls,  redeemed  with  His  precious  blood.  Oh 
how  greatly  did  He  rejoice  that  He  had  come  into  the 
world  to  redeem  them !  Oh  how  well-spent  did  He  account 
the  labours  of  His  Passion,  wiien  He  beheld  the  glorious 
fruits  which  He  gathered  from  them !  There  He  saw 
fulfilled  that  promise  of  the  eternal  Father: — "  Because  His 
soul  hath  laboured  He  shall  see,  and  be  filled...  Therefore 
will  I  distribute  to  film  very  many,  and  He  shall  divide  the 
S2)oils  of  the  strong,  because  He  hath  delivered  His  soul  unto 
death,  and  was  reputed  with  the  wicked."  (17.) 

(15)  Apoc.  v.  9.— 12.  (16)  Ibid.  iv.  11. 

(17)  Isa.  liii.  11. 
Vol.  V.-3. 


18  MEDITATION  I. 

Colloquy. — 0  most  sweet  Eedeemer,  I  rejoice  with 
Thee  for  the  joy  and  satisfaction  which  Thou  receivest 
in  recompense  for  the  sorrow  and  anguish  which  Thou 
hast  endured.  Well  do  these  five  choirs  of  saints 
answer  to  the  five  wounds,  by  which  Thou  hast  re 
deemed  them  from  the  bondage  of  the  Devil ;  it  is 
just  and  right  that  Thou  shouldest  rejoice  in  so  great 
a  multitude  of  sons,  as  Thy  Eternal  Father  hath  be 
stowed  upon  Thee.  I  give  Thee  thanks,  for  the  di 
vision  of  the  spoils,  which  Thou  hast  made  amongst 
them,  imparting  to  every  one  a  recompense  propor 
tionable  to  his  labours.  Bestow,  dear  Lord,  some 
part  of  these  spoils  on  me  also,  that  I  may  serve  Thee 
as  the  blessed  saints  served  Thee,  and  may  come  to 
enjoy  that  happy  recompense  which  they  have  ob 
tained.  Amen. 

3.  Lastly,  From  all  this  I  will  draw  a  very  great  confi 
dence  in  Almighty  God,  so  as  never  to  be  weary  of  hoping 
in  Him,  nor  anxious  if  He  tarry  and  delay  ;  for  there  is  no 
period  of  time  which  will  not  at  length  come,  and  in  a 
moment,  when  unlocked  for,  He  can  infuse  such  a  joy,  as 
abundantly  to  recompense  the  labours  of  many  years. 

POINT  V. 

Christ  our  Lord  remained  in  Limbo  all  the  time  that 
His  body  remained  in  the  sepulchre,  that  is  to  say,  some 
thirty-six  or  forty  hours,  exercising  in  that  prison  His 
humility  and  charity,  and  giving  rewards  to  the  just,  in 
that  very  abode  which  had  been  the  scene  of  their  afflic 
tion.  (18)  Meanwhile  He  ceased  not  to  perform  there  very 
wonderful  works,  with  which  to  increase  the  joy  and 
satisfaction  of  those  holy  souls. 

1 .  In  the  first  place,  a  few  hours  after  He  Himself  had 
descended  to  Limbo,  the  soul  of  the  good  thief  came  thither 

(18)  S.  Th.  3,  p.  q.  lii.  art.  4. 


DESCENT  OF  CHRIST  OUR  LORD  TO  LIMBO.  19 

also,  and  then  it  was  that  our  Eedeemer  fulfilled  the 
promise  that  He  had  made  upon  the  cross, — "  This  day  tliou 
shaft  be  with  me  in  Paradise;""  for  as  soon  as  he  came 
thither,  He  placed  him  in  a  celestial  paradise,  that  is,  He 
imparted  to  him  the  clear  vision  of  Almighty  God,  from 
which  flow  all  the  delights  of  Paradise.  And  as  Christ  our 
Lord  is  wont  highly  to  honour  those  who  honour  Him, 
He  there,  in  the  sight  of  all  the  just,  vouchsafed  to  honour 
that  blessed  soul,  and  recounted  to  all  that  holy  company 
how  he  had  acknowledged  Him  as  their  King  and  God, 
in  the  midst  of  so  many  who  were  insulting  and  blasphem 
ing  Him.  And  then  all  the  just  congratulated  the  good 
thief  upon  the  confession  which  he  had  made  to  the  honour 
of  his  God,  and  exceedingly  rejoiced  with  him  ;  and  he  on 
his  part  greatly  praised  his  Lord,  who  had  bestowed  upon 
him  so  great  a  reward,  for  so  little  and  small  a  service. 

Colloquy. — Be  glad,  0  my  soul,  and  rejoice  in  God 
thy  Saviour,  embrace  right  willingly  His  holy  cross, 
since  from  a  cross  a  thief  descended  to  Paradise,  and 
was  glorified  with  Christ,  because  upon  it  he  had  con 
fessed  Christ. 

2.  Secondly,  it  is  to  be  believed  that  during  this  time, 
whilst  Christ  our  Lord  was  in  Limbo,  He  despoiled  purga 
tory  also,  and  drew  out  the  souls  contained  in  it,  either 
accelerating  the  payment  of  the  debts  they  owed,  or  applied 
to  them  some  indulgence  in  virtue  of  His  precious  blood, 
so  newly  and  freshly  shed  in  His  holy  Passion.  Perchance, 
therefore,  He  despatched  some  angels  to  purgatory,  who 
brought  Him  first  one  and  then  another  of  those  souls. 
Oh  how  exceedingly  did  these  souls  rejoice  as  they  were 
brought  before  Him,  not  only  to  see  themselves  freed  from 
such  great  pains,  but  also  to  behold  the  glory  of  their 
deliverer,  and  the  delightful  companionship  into  which 


20  MEDITATION   I. 

they  were  admitted !  and  how  did  those'  also  who  were 
there  rejoice  anew,  with  those  who  had  newly  come  to 
them,  accounting  their  joy  their  own,  according  to  the  law 
of  charity. 

Colloquy. — 0  most  liberal  Eedeemer,  remember 
us  also  in  this  our  day,  who  are  living  in  this  mortal 
life,  purge  us  from  our  sins,  and  from  the  miseries 
which  we  suffer  from  them :  turn  our  mourning  into 
joy,  purify  us  from  our  offences,  and  remit  the  penalty 
which  our  sins  have  deserved.  Amen. 

3.  Lastly,  I  may  consider  the  rage   and   fury   of  the 
damned,  when  they  became  aware  of  the  entrance  of  our 
Lord  into  Limbo,  and  found  that  He  left  them  to  them 
selves,  and  took  no  notice  of  them,  as  not  being  worthy  to 
be  visited  by  Him,  or  comforted  with  His  presence,  but 
rather  deserving  confusion,  because  they  would  not  avail 
themselves   of  the  means  which  He  had  given  them  for 
obtaining  pardon  of  their  sins.    In  particular  I  may  imagine 
the  grief  and  rage  of  the  accursed  Judas,  and  of  the  im 
penitent  thief,  and  how  they  were  filled  with  a  most  devil 
ish  fury  against  themselves,  because  they  had  not  profited 
by  the  opportunities  which  they  had  had,  the  one  in  the 
school-  of  Christ,  and  the  other  on  the  cross.     From  them 
I  will  take  warning  to  be  very  careful  as  to  my  own  man 
ner  of  living,  since   the  blood  of  Jesus  Christ  does   not 
bring  out   of  hell  those  who  have  fallen  into  it   through 
their  own  obstinacy,  and  who,  with  a  perverted  free  will, 
have  despised  and  made  light  of  that  same  blood. 

4.  I  will  likewise  ponder  the  shame  and  confusion   of 
proud  Lucifer,  and    the   other   princes   of  that  darkness, 
when  they  saw  themselves  vanquished  by  Christ,  and  put 
in   chains   by   His   Almighty   power;    and    the   captives, 
whom  for  the  space  of  about  five  thousand  years  they 


ON  THE  RESURRECTION  OF  CHRIST.       21 

had  kept  prisoners,  loosed  and  set  free.  Oh  how  great 
was  their  rage,  to  see  themselves  prostrate  at  the  feet  of 
Christ!  And  how  great  glory  was  it  to  Christ,  to  see  them 
placed  under  His  feet ;  for  then,  as  the  apostle  says,  (19) 
*'  He  despoiled  the  principalities  and  the  powers,"  stripping 
them  of  their  power  with  great  authority,  and  tearing 
away  their  prey  like  a  mighty  conqueror,  "  triumphing  over 
them  in  Himself,"  and  openly  displaying  His  justice  before 
a  multitude  of  angels  at  this  judgment. 

Colloquy. — I  rejoice,  0  my  Saviour,  in  this  Thy 
triumph  over  the  princes  and  potentates  of  hell,  and 
that  Thou  hast  with  so  great  valour  taken  from  them 
all  their  spoils,  and  deprived  them  of  their  whole 
armour  in  which  they  trusted.  (20)  Triumph,  like 
wise,  dear  Lord,  over  the  same  enemies  in  me,  giving 
me  Thy  grace  to  overcome  them,  and  so  my  victory 
will  be  Thine  ;  for  all  who  overcome  them,  overcome 
them  only  by  Thee,  to  whom  be  honour  and  glory 
world  without  end.  Amen. 


MEDITATION  II. 

ON  THE  RESURRECTION  OF  CHRIST. 

POINT  I. 

Tn  the  morning  of  the  third  day  after  the  Passion, 
which  was  Sunday,  the  soul  of  Christ  our  Lord  departed 
from  Limbo,  together  with  those  choirs  of  just  souls  which 
He  had  in  company  with  Him,  and  went  directly  to  the 
sepulchre  in  which  His  body  lay  en  tombed. (1) 

i.  Here  is  to  be  pondered,  first,  the  cause  for  which 
Christ  our  Lord  hastened  His  Resurrection :  for,  although 

(19)  Col.  ii.  25.  (20)  Luc.  xi.  22. 

(1)  S.  Th.  3,  p.  q.  liii.  et  liv. 


22  MEDITATION  II. 

He  had  said,  that,  as  Jonas  was  in  the  whale's  belly  three 
days  and  three  nights,  so  should  "  the  Son  of  man  be  in 
the  heart  of  the  earth  three  days  and  three  nights,"  (2) 
yet  He  abridged  that  time  as  far  as  was  possible,  without 
prejudice  to  the  truth  of  His  word,  and  contented  Him 
self  with  part  only,  and  that  a  very  small  part,  of  the  first 
and  third  days,  namely,  the  close  of  the  Friday,  and  the 
first  dawn  of  the  Sunday.  The  cause  was,  His  immense 
charity,  which  moved  Him  to  succour  speedily  His  dis 
ciples,  who  were  in  the  darkness  of  unbelief,  and  to  make 
haste  to  comfort  His  afflicted  Mother,  and  all  His  dear  and 
beloved  friends,  as  also  to  illuminate  and  rejoice  the  world 
with  the  glory  of  His  body,  as  He  had  illuminated  and 
rejoiced  Limbo  with  the  glory  of  His  soul. 

Colloquy. — I  give  Thee  thanks,  0  most  sweet  Sa 
viour,  for  the  care  that  Thou  Last  of  those  that  are 
Thine,  and  for  the  speed  with  which  Thou  hastenest 
to  comfort  and  relieve  them.  Thou  hast  accomplished 
Thy  course  like  the  sun,  rejoicing  "as  a  giant  to  run 
the  way; "(3)  and  Thou  hast  made  Thy  day  much 
longer  than  the  night,  for  the  day  of  Thy  life  lasted 
thirty-and-three  years,  illuminating  the  world  which 
was  in  darkness,  but  the  night  of  Thy  death  lasted 
but  six-and-thirty  hours,  after  which  Thou  didst  im 
mediately  return  and  rise  again  with  a  new  light,  to 
comfort  those  whom  Thou  hadst  left  oppressed  with 
sorrow  for  Thine  absence.  Hasten,  Lord,  I  beseech 
Thee,  enlighten  me  with  the  vision  of  Thyself,  that 
my  soul  may  rejoice  in  the  presence  of  Thy  grace. 
Amen. 

2.  Christ  our  Lord  ordained  also,  that  His  death 
should  be  in  the  evening,  at  the  setting  of  the  sun,  but  His 
Resurrection  in  the  morning  at  the  rising  of  the  sun.  By 

(2)  Mat.  xii.  40.  (3)  Ps.  xviii.  6. 


ON  THE  RESURRECTION  OF  CHRIST.       23 

which  is  signified  that  He  died  for  our  sins,  by  which  we 
had  deprived  ourselves  of  the  light  of  heaven,  and  of  the 
splendour  of  His  divine  grace,  and  "  rose  again,'"  as  the 
apostle  says,  "for  our  justification'"1  (4)  to  restore  to  us 
the  life  of  the  same  grace,  together  with  the  joy  of  it,  and 
to  wipe  away  the  tears  of  our  former  sadness,  according  to 
the  words  of  David, — "  In  the  evening  weeping  shall  have 
place,  and  in  the  morning  gladness."  (5) 

3.  Then  ponder  the  exceeding  joy  with  whicli  tlie  most  holy 
soul  of  Christ  our  Lord  went  forth  out  of  Limbo,  SUFT 
rounded  by  that  glorious  and  shining  company,  and 
triumphed  over  hell,  which  He  had  despoiled  of  so  great 
a  prey.  We  might  imagine  Him  repeating  those  words  of 
Jacob,  "  witli  rny  staff  I  passed  over  this  Jordan,  and  now 
I  return  with  two  companies."  (6)  I  passed  through  the 
world  with  only  the  staff  of  my  cross,  not  having  any 
with  me  to  help  me,  and  now  I  return  with  two  compa 
nies  of  just  souls  of  the  two  laws,  the  natural,  and  the 
written.  Oh  how  joyfully  did  those  two  noble  troops  ascend, 
and  how  did  they  sing  by  turns  the  triumph  of  their 
captain,  saying,  (7)  "  Let  us  sing  to  the  Lord,  for  He  is 
gloriously  magnified,  the  horse  and  the  rider  He  hath 
thrown  into  the  sea.  The  Lord  is  my  strength  and  my 
praise,  and  He  is  become  salvation  to  me.  He  is  my  God, 
and  I  will  glorify  Him,  the  God  of  my  Father,  and  I  will 
exalt  Him.  The  Lord  is  as  a  man  of  war,  Almighty  is 
His  name.  Pharaoh's  chariots  and  his  army  He  hath  cast 
into  the  sea,  his  chosen  captains  are  drowned  in  the  Eed 
Sea."  Join  thyself,  also,  my  soul,  to  these  companies  of 
glorious  souls,  and  extol  with  them  this  thy  sovereign 
captain,  hoping  thyself  also  to  participate  in  their  glory. 

.    (4)  Rom.  iv.  25.  (5)  Ps.  xxix.  6.  (6)  Gen.  xxxii.  10. 

(7)  Exo.  xv.  1. 


24  MEDITATION  II. 

POINT  IT. 

1.  When  Christ  our  Lord  arrived  at  the  Sepulchre,  He 
first  of  all  showed  tliat  company  the  sad  and  lamentable 
spectacle  of  His  body,  that  so  they  might  see  at  how  dear 
a  rate  He  had  purchased  their  deliverance.     And  when 
those  blessed  souls  saw  the  body,  lying  in  such  a  state  in 
the  sepulchre,  with  the  flesh  torn  and  the  bones  out  of 
joint,  dyed  all  over  with  its  own  blood,  and  pierced  in  so 
many  places,  with  the  wounds  of  the  feet,  hands,  and  side, 
they  began  anew  to  praise  their  deliverer,  and  gave  Him 
boundless  thanks  for  the  liberty  which  He  had  procured 
them  at  so  great  a  cost  to  Himself. 

2.  Then   Christ  our  Lord,  by  His  omnipotency,  and 
probably  also  by  the  ministry  of  angels,  gathered  up  and 
replaced  all  the  Hood  which  He  "had  shed  in  His  Passion. 
Some  angels,  therefore,  went  to  the  garden  of  Gethsemane, 
others  to  the  hall  of  Pilate,  and  others  to  Mount  Calvary, 
to  gather  up  the  blood  of  their  Lord  which  was  scattered 
in  those  places,  and  this  they  did  with  great  reverence, 
because   it   was   united   to   the   divinity,  and   then    they 
returned   to  fill  the   veins   of  that  blessed  body.      They 
brought  likewise  the  hairs  which  had  been  plucked  off  from 
His  head  and  beard,  so  that  what  Christ  had  promised  to 
His  servants  was  fulfilled  in  Himself:  "A  hair  of  your 
head  shall  not  perish."  (8) 

Colloquy. — 0  most  precious  blood,  I  rejoice  that 
thou  art  restored  to  thy  former  place,  for  such  blood 
was  not  to  be  anywhere,  hut  in  such  a  body,  and  the 
blood  of  God  was  not  to  fill  other  veins  than  the  veins 
of  God,  in  which  thou  shalt  now  remain  for  ever,  to 
he  the  price  of  our  redemption,  the  fountain  to  wash 
away  our  transgression,  and  sustenance  and  drink  in 
the  Blessed  Sacrament,  and  Sacrifice  of  the  Altar. 

(8)  Luc.  xsi.  18. 


ON  THE  RESURRECTION    OF  CHRIST.  25 

3.  Then  His  llessed  soul  entered  into  His  body,  and  by 
her  entrance  changed  and  transfigured  it,  much  more 
gloriously  than  before  in  Mount  Tliabor.  She  stripped  it 
of  the  winding  sheet  in  which  it  was  wrapped,  wiped 
away  the  myrrh  with  which  it  was  embalmed,  cleansed  it 
from  all  the  filth  and  spots  with  which  it  was  defiled,  and 
communicated  to  it  for  ever  the  four  properties  of  a 
glorious  body — brightness — immortality —  impassibility,  and 
subtilly.  And  thus  that  body  became  a  thousand  times  more 
beautiful  and  radiant  than  the  sun,  or  rather,  each  particu 
lar  part  of  it,  resembled  a  sun  of  immense  brightness  and 
beauty  :  and  more  especially  those  five  wounds,  which 
•were  still  left  remaining  in  it,  for  reasons  which  will  be 
noticed  hereafter,  cast  forth  beams  of  great  splendour, 
\vhich  adorned  His  feet,  hands,  and  side,  in  a  wonderful 
manner :  the  wounds,  also,  which  the  crown  of  thorns 
had  caused,  formed,  as  it  were,  a  glorious  diadem  of  mar 
vellous  beauty,  to  adorn  His  sacred  head.  At  the  same 
moment  availing  Himself  of  the  property  of  subtilty,  He 
•went  forth  out  of  the  sepulchre,  passing  through  that 
great  stone,  which  had  closed  Him  in,  but  -which,  hard  as 
it  was,  could  not  hinder  Him.  Oh  what  joy  did  that 
blessed  soul  receive,  when  she  saw  her  body  so  exceedingly 
glorious,  and  how  gladly  did  she  embrace  it,  choosing  it 
for  her  perpetual  habitation !  how  cheerful,  likewise,  was 
that  blessed  body,  when  it  saw  itself  adorned  with  those 
properties  of  glory,  in  recompense  for  the  pains  and  igno 
minies  which  it  had  endured  !  O  King  of  glory,  who,  like 
a  new  man,  comest  again  the  second  time  into  the  world, 
with  Thy  garments  renewed,  to  live  a  new  life  full  of 
majesty,  I  congratulate  Thee  upon  this  Thy  new  nativity, 
no  less  admirable  than  the  first.  In  that  Thou  wentest 
forth  from  the  womb  of  Thy  mother,  leaving  the  gate  shut 
to  preserve  her  virginity  : — in  this,  Thou  issuest  forth  from 


26  MEDITATION  II. 

the  earth,  leaving  the  sepulchre  shut,  to  manifest  Thy 
majesty,  and  the  subtilty  of  Thy  body.  In  that  Thou 
earnest  forth  as  a  new  man,  free  and  exempt  from  all  sin, 
but  subject  notwithstanding  to  pain  :  in  this,  Thou  comest 
forth  all  renewed,  quite  exempt  from  all  pain,  and  crowned 
•with  a  crown  of  unspeakable  glory,  and  therefore  we  may 
now  say  with  great  exultation  : — "We  saw  His  glory,  the 
glory  as  it  were  of  the  Only-begotten  of  the  Father."(9) 

4.  Lastly,  it  is  to  be  believed,  that  Christ  our  Lord, 
according  to  His  custom,  lifting  up  His  eyes  and  hands 
towards  heaven,  gave  thanks  to  His  Eternal  Father,  for  His 
Resurrection,  and  the  glorification  of  His  body,  in  those 
words  of  the  psalm: — (i  Thou  hast  turned  for  me  my 
mourning  into  joy :  Thou  hast  cut  my  sackcloth,  and 
hast  compassed  me  with  gladness,  to  the  end  that  my  glory 
may  sing  to  Thee,  and  I  may  not  regret"  (10)  or  be  sub 
ject  to  any  further  sadness.  In  imitation  of  this  glorious 
Lord,  I  will  likewise  say  to  the  Eternal  Father: — 

Colloquy. — I  give  Tliee  infinite  thanks,  0  heavenly 
Father,  that  Thou  hast  turned  the  mourning  of  Thy 
Son  into  so  great  joy,  cutting  the  sackcloth  of  His 
mortality  and  sorrow,  and  clothing  Him  now  once 
more  with  immortality  and  joy.  Let  the  selfsame 
glory  which  Thou  gavest  Him  praise  Thee ;  let  His 
blessed  soul,  which  is  His  glory,  and  Thy  glory,  praise 
Thee ;  and  let  my  soul  also  praise  Thee,  and  never 
cease  to  praise  Thee  for  all  eternity.  Amen. 

POINT    III. 

As  soon  as  Christ  our  Lord  was  risen,  the  hierarchies  and 
choirs  of  Angels  descended  ~by  the  decree  of  His  Eternal 
Father,  to  congratulate  Him,  and  to  celebrate  the  feast  of 
His  glorious  triumph:  for  if  a  whole  host  came  from 

(9)  Joan.  i.  14.  (10)  Ps.  xxix.  12. 


ON  THE  RESURRECTION  OF  CHRIST.       27 

heaven  to  celebrate  the  festival  day  of  His  nativity,  when 
He  entered  into  the  world  to  lead  a  mortal  life ;  how  much 
more  is  it  to  be  believed  that  they  came  at  His  holy  Resur 
rection,  when  He  began  to  lead  an  immortal  life,  not  com 
ing  to  combat  but  to  triumph  for  the  victory?  And  so 
the  blessed  apostle  intimates,  saying  : — "  "When  He  bring- 
eth  in  the  first-begotten''  again  into  the  world,  He  saith : 
"  and  let  all  the  angels  of  God  adore  Him."  (11)  This  is 
the  day,  when  the  Father  brought  Him  into  the  world  the 
second  time,  and  all  the  angels  adored  Him  as  their  God, 
and  their  supreme  Lord,  renewing  that  canticle  first  sung 
at  His  nativity,  "  Glory  to  God  in  the  highest,  and  on 
earth  peace  to  men  of  good  will."  (12}  And  great  reason 
they  had  for  doing  so,  since  the  resurrection  was  a  work 
of  great  glory  to  Almighty  God,  and  of  great  peace  to 
mortal  men,  for  by  it  men  are  reconciled  to  Almighty  God, 
and  their  enemies  overthrown :  so  that  we  may  say  in 
the  words  of  the  Psalm  : — **  This  is  the  day  which  the  Lord 
made,  let  us  be  glad  and  rejoice  therein."(l3) 

Colloquy. — I  give  Thee  thanks,  0  Eternal  Father, 
for  the  care  with  which  Thou  glorifiest  Thy  Son,  ful 
filling  the  promise  which  Thou  madest  Him  when  a 
voice  came  from  heaven  saying,  "  I  have  both  glori 
fied"  Him,  "  and  I  will  glorify"  Him  "  again."  (14) 
I  rejoice,  0  my  Saviour,  that  Thy  angels  adore  Thee, 
and  I  together  with  them  adore  and  glorify  Thee  in 
this  day,  which  is  wholly  Thine,  and  not  mine,  because 
whatsoever  Thou  didst  in  it,  belongs  to  the  greatness 
of  Thy  divinity,  and  not  to  the  baseness  of  my  huma 
nity.  Oh  that  all  the  world  would  acknowledge 
Thee,  and  rejoice  in  this  Thy  victory,  that  so  they 
might  enjoy  the  spoils  thereof  !  Amen. 

(11)  Heb.  i.  6.  (12)  Luc.  ii.  14. 

(13)  Ps.  cxvii.  24.  (14)  Joan.  xii.  28. 


28  MEDITATION  II. 


POINT  IV. 

Christ  our  Lord  being  thus  raised  up,  would  not  retain 
this  glory  for  Himself  alone,  but  ivas  pleased  to  give  a 
share  of  it  to  others,  together  with  Himself,  and  so  He 
appointed  that  some  of  these  holy  souls,  whose  bodies  lay 
in  the  sepulchres  of  Jerusalem,  which  had  opened  on  the 
day  of  His  Passion,  should  be  joined  to  their  bodies,  made 
glorious  and  brilliant  like  His  own.  Oh  how  happy  were 
those  just  souls,  when  they  saw  themselves  with  their 
bodies  now  glorified  and  brilliant  like  the  sun. (15)  They 
approached  no  doubt  immediately  to  the  body  of  Christ, 
which  shone  incomparably  more  than  their  own  did,  and 
kissed  His  feet  and  hands,  adoring  Him,  and  praising  Him 
for  the  singular  favour  which  He  had  done  them. 

1.  The  causes  also  are  to  be  pondered,  for  which  Christ 
our  Lord  did  this  : — 

i.  The  first  cause  was,  to  display  His  omnipotence,  charity, 
and  liberality,  for  His  goodness  could  not  endure,  not  to 
communicate  that  good  to  others  w,hich  it  enjoyed  in 
itself. — ii.  The  second  cause  was,  in  order  that  some  few 
bodies  might  be  witnesses  of  His  Resurrection,  and  that  from 
them  we  might  conceive  a  hope  of  all  rising  again  with 
Him  in  our  turn,  with  glorious  bodies  like  to  His. — iii. 
The  third  cause  was,  to  give  us  to  understand  that  His 
will  was,  that  we  should  all  forthwith  rise  again  in  spirit, 
and  begin  a  new  and  glorious  life  like  His ;  that  according 
to  the  words  of  the  apostle,  "  as  Christ  is  risen  from  the 
dead  by  the  glory  of  the  Father,  so  we  also,  "  in  novitate 
vitse  ambulemus,''  should  "  walk  in  newness  of  life."  (16) 
Therefore,  as  Jesus  Christ  stripped  Himself  of  His  funeral 

(15)  Mat.  xxvii.  53.  S.  Amb.  et  alii,  quos  citat  Suar.  3,  p.  q.  xliii.  art. 
3,  et  Cajet.  ibid. 

(16)  Eom.  vi.  4. 


ON  THE  RESURRECTION  OF  CHRIST.  29 

garments,  and  issued  forth  from  the  sepulchre  alive,  and 
with  His  body  glorious,  entire,  immortal,  impassible, 
brilliant,  agile,  subtil,  and  most  beautiful :  even  so  I  must 
strip  myself  of  the  garments  of  the  old  Adam,  and  of  the 
funeral  garments  of  my  passions  and  bad  habits,  in  which 
I  used  to  be  wrapped,  and  begin  to  lead  the  perfect  life  of 
grace,  the  conditions  of  which  are: — that  it  be  entire  in  all 
virtue ;  immortal  by  a  fixed  purpose  to  return  no  more 
to  deadly  sin,  as  Christ  arose  to  return  no  more  to  die  ; — 
impassible,  not  giving  entrance  to  any  passions  which  may 
cause  sickness  in  the  soul:  brilliant  by  the  light  of  an, 
inward  knowledge  of  heavenly  things; — agile,  or  nimble 
to  accomplish  without  repugnance  whatever  is  the  will  of 
God ; — and  subtil,  or  spiritual,  renouncing  all  earthly 
things,  and  taking  no  more  of  them  than  is  necessary,  that 
my  conversation  may  be  in  heaven  with  the  holy  angels, 
although  my  body  is  on  earth  amongst  men.  These  are 
signs  of  my  having  risen  again  with  Christ  our  Lord,  after 
which  I  ought  to  aim,  because,  as  St.  Gregory  says,  (17) 
the  just  man  ought  daily  to  imitate  His  Resurrection, 
endeavouring  to  obtain  virtues  for  the  renewal  of  his  soul, 
corresponding  to  those  endowments  of  glory  which  his  body 
shall  hereafter  possess. 

2.  Concerning  this  point,  two  things  are  to  be  noted  of 
great  importance  : — i.  The  first  is,  that  as  all  the  dead 
who  were  in  Jerusalem  did  not  arise  with  Christ,  but  only 
those  whose  sepulchres  Jiad  opened  during  His  Passion  : 
so  neither  do  all  sinners  rise  again  with  Christ  to  the  life 
of  grace,  but  only  those  who  through  the  virtue  of  His 
Passion  open  their  sepulchres,  by  manifesting  their  consci 
ences  to  their  confessors,  and  rending  their  hearts  with 
contrition.  In  the  same  manner,  it  is  not  all  the  just  that 
attain  to  a  participation  in  the  joy  of  the  Resurrection, 
but  only  those  who  have  rent  their  hearts  with  the  affection 
(17)  In  Prolog,  in  Cant. 


30  MEDITATION  II. 

of  compassion  for  the  sorrows  and  pains  of  Christ,  accord 
ing  to  the  saying  of  the  apostle : — "  if  we  suffer  with  Him" 
we  shall "  be  also  glorified  with  Him."(18) — ii.  The  second 
is,  the  difference  between  the  perfect  and  imperfect  spiritual 
resurrection :  for  the  imperfect  arise  again,  wrapped  in 
their  funeral  garments,  as  Lazarus  did,  who  came  forth 
out  of  his  grave,  "  bound  feet  and  hands,  with  winding 
bands,  and  his  face  was  bound  about  with  a  napkin  :''(19) 
that  is,  they  come  forth  with  the  remains  of  their  former 
life,  their  sinful  habits  and  customs,  and  unbridled  pas 
sions,  and  consequently  with  peril  of  relapse,  and  in  danger 
of  dying  another  death,  unless  they  unbind  and  strip 
themselves  by  mortification,  put  off  these  garments  of  their 
mortality  and  spiritual  decrepitude.  But  the  truly  per 
fect,  in  imitation  of  their  captain,  Jesus,  who  left  both  His 
winding  sheet  and  His  napkin  in  the  sepulchre,  rise  again 
with  a  new  fervour,  casting  away  all  these  garments  of  the 
dead,  and  putting  on  other  new  garments  of  life  eternal, 
"  stripping"  themselves,  as  the  apostle  says,  "  of  the  old 
man  with  his  deeds,  and  putting  on  the  new,"(20)  so  as 
to  be  wholly  renewed  in  perfect  sanctity. 

Colloquy. — 0  glorious  conqueror,  make  me  partaker 
of  Thy  Passion,  that  I  may  also  be  partaker  of  Thy 
Resurrection  !  I  will  not  arise  with  Thee  as  Lazarus 
and  others,  who  rose  to  return  to  death  again,  but  as 
Thou,  being  risen  from  the  dead,  now  diest  no  more, 
so  will  I  rise  to  a  new  life,  never  more  to  die  the 
death  of  sin.  (21)  Let  me  suffer  much  in  my  body, 
that  so  my  soul  may  be  made  impassible ;  cover  me 
with  outward  ignominy,  that  my  spirit  may  shine  with 
inward  light ;  and  let  it  be  agile,  and  ready  to  obey, 
that  after  this  life,  it  may  come  to  enjoy  Thee  in  life 
everlasting.  Amen. 

(18)  Rom.  viii.  17.  (19)  Joan.  xi.  44.  (20)  Col.  iii.  9. 

i     (21)  Rom.  vi.  9. 


OF  CHRIST'S  APPEARING  TO  OUR  BLESSED  LADY.     31 


MEDITATION  III. 

OF  THE  APPEARANCE  OF  CHRIST  OUR  LORD  TO  HIS  BLESSED  MOTHER, 
AND  THE  ANGEL'S  MANIFESTATION  OF  THE  RESURRECTION  TO  THE 

WOMEN. 

POINT  I. 

After  Christ  our  Lord  was  risen  again,  He  was  pleased 
to  manifest  His  Resurrection  to  the  world,  in  order  that 
many  might  enjoy  the  fruit  of  it.(l) 

1.  In  three  different  ways  was  this  manifestation  made. 
i.  The  first  was  by  means  of  the  Saints,  who  rose  with 
Him,  and  who,  as  St.  Matthew  says,  "  coming  out  of  the 
tomb. ..came  into  the  holy  city,  and  appeared  to  many, ''(2) 
no  doubt  declaring  to  them  that  He  who  was  crucified  was 
the  true  Messiah,  King  of  Israel,  Saviour  of  the  world,  and 
was  now  risen  again.  And  it  is  to  be  believed  that  they 
appeared  amongst  others  to  Joseph  of  Arimathea,  and 
Nicodemus,  to  comfort  them,  and  confirm  them  in  the 
faith  of  their  Master. — ii.  The  second  was  by  sending 
angels  to  make  known  His  resurrection  to  the  devout 
women,  who  went  to  the  sepulchre  to  anoint  Him ;  telling 
them  that  He  was  risen,  and  showing  them  the  sepulchre 
empty. — iii.  But  Christ  our  Lord  did  not  content  Himself 
with  these  two  means,  but  added  a  third,  and  showed  Himself 
to  His  friends,  to  display  more  clearly  the  greatness  of  His 
charity.  Which  charity  was  the  cause  that,  although  He 
might  have  been  expected  to  ascend  immediately  after  His 
holy  Resurrection,  to  the  empyreal  heaven,  as  to  the  place 
assigned  to  glorified  bodies,  yet  He  chose  to  remain  in  the' 
world  for  some  days,  and,  like  a  good  pastor,  gather  to 
gether  His  dispersed  flock,  not  trusting  this  to  any  one 
else,  but  comforting  His  disciples  in  person,  "  appearing 

(1)  S.  Th.  3,  p.  q.  IT.  (2)  Mat.  xxvii.  53. 


32  MEDITATION  III. 

to  them,  and  speaking  of  the  Kingdom  of  God /'...showing 
"  Himself  alive  after  His  Passion  by  many  proofs, "(3)  that 
they  might  publish  His  Besurrection  abroad  as  eye-wit 
nesses. 

Colloquy. — 0  King  of  glory,  let  all  angels  and  men 
praise  Thee  for  this  excellent  love  that  Thou  hast 
showed  us.  The  world  was  not  worthy  that  Thou 
shouldst  remain  in  it  a  single  moment  after  Thy  Re 
surrection,  hut  Thy  charity  which  held  Thee  in  Limbo 
almost  forty  hours,  held  Thee  on  the  earth  forty  days, 
to  purify  and  honour  it  with  Thy  presence,  and  to 
show  us  that  although  Thou  hast  changed  Thy  condi 
tion  of  life,  yet  Thou  hast  not  changed  the  manners  of 
Thy  former  life,  and  hast  not  forgotten  in  Thy  pros 
perity  those  who  kept  Thee  company  in  adversity. 

2.  Hence  we  are  to  gather,  spiritualizing  what  has  been 
said,  that  Christ  our  Lord  employs  three  means  of  making  His 
mysteries  known  to  us,  comforting  and  instructing  us. — i. 
The  first  means  is,  that  of  lioly  men,  who,  having  risen  again 
with  Him,  and  knowing  by  experience  the  sweetness  and 
excellency  of  this  their  God,  with  a  holy  zeal  teach  others 
•what  they  have  learned  themselves,  in  order  that  God  may 
be  known  and  glorified.— ii.  The  second  means  is  that  of 
the  Jwly  angels,  who,  by  inward  and  secret  suggestions, 
enlighten,  teach,  and  comfort  us,  and  help  to  remove  the 
difficulties  which  hinder  us  from  enjoying  Christ  glorified. 
— iii.  The  third  means  is  to  speak  to  our  hearts  Himself, 
and  give  us  inward  testimonies  of  His  divine  presence; 
•which  is  the  means  that  He  employs  with  His  best  beloved 
disciples,  to  whom  He  fulfils  even  in  this  life  that  promise 
which  He  made  in  His  discourse  at  the  last  supper:  "  He 
that  loveth  me,  shall  be  loved  of  my  Father,  and  I  will 
love  him,  and  will  manifest  myself  to  him. "(4) 

(3)  Act.  i.  3.  (4)  Joan.  xiv.  21. 


OF  CHRIST  APPEARING  TO  OUR  BLESSED  LADY.         33 

Colloquy. —  0  my  beloved,  I  will  love  Thee  with 
my  whole  heart,  since  it  is  so  great  a  good  to  love 
Thee,  who  lovest  him  that  loves  Thee,  and  dost  mani 
fest  Thyself  to  him,  the  more  to  inflame  him  with 
Thy  love. 

POINT    II. 

The  first  visit  and  appearance  of  Christ  our  Lord  was  to 
His  holy  mother,  who  was  very  greatly  afflicted,  on  account 
of  His  passion,  although  not  without  a  lively  faith  and 
hope  of  His  Resurrection. 

1.  As  the  third   day  began  to  dawn,  being  settled  in 
most  lofty  contemplation,  and  with  fervent   desires,   and 
profound  sighs,  she  besought  Tier  Son  to  hasten  His  coming 
to  her,  seeking  like  the  lioness  with  her  roaring,  to  awake 
the  lion  of  Judah,  who  rested  in  His  couch. (5)     Perhaps 
also  she  repeated  those  words  of  the  psalm: — "  Arise,  O  my 
glory,  arise  psalter  and  harp; ''(6)  come  forth  gloriously 
out  of  the  sepulchre,  and  make  us  all  glorious ;  arise,  my 
psaltery  and  harp,  and  come  forth  out  of  this  case  in  which 
Thou  art  enclosed,  and  with  Thy  music  rejoice  those  who, 
on  Thy  account  sit  in  sorrow;  for  Thou  hast  said  :  "  I  will 
arise  up  early."     Come,  then,  O  sun  of  justice,  before  the 
rising  of  the  early  sun,  to  disperse  the  darkness  by  Thy 
light. 

2.  While  the  Blessed  Virgin  was  wholly  inflamed  with 
these  desires,  Christ  our  Lord  entered,  together  with  those 
three  shining  companies  of  angels,  of  souls,  and  of  glorified 
bodies,  by  which  He  was  attended,  and  manifested  Himself 
to  her  in  all  His  glory  and  splendour,  strengthened  the 
sight,  as  well  of  her  body  as  of  her  soul,  that  she  might 
both  see  and  enjoy  Him.     Oh  what  comfort,  satisfaction 
and  glory  did  the  Holy  Virgin  receive  from  so  glorious  a 
sight,  in  which  was  accomplished  in  part  that  which  was 

(5)  Gen.  xlix.  9.  (6)  Ps.  Ivi.  9. 

Vol.  V.-3. 


34  MEDITATION  III. 

spoken  by  the  prophet: — "  I  shall  be  satisfied  when  Thy 
glory  shall  appear."(7)  Oh  what  sweet  embraces  mutually 
passed  between  the  mother  and  the  Son,  and  what  loving 
discourses  did  they  hold  together !  The  Blessed  Virgin 
kissed  those  precious  and  radiant  wounds  of  her  Son, 
drawing  out  of  those  fountains  abundant  streams  of  con 
solation,  as  before  of  desolation,  for  according  to  the  mea 
sure  of  afflictions,  God  is  wont  to  refresh  the  soul  with 
consolations.  (8)  Then  that  illustrious  train  began  to  con 
gratulate  the  holy  Virgin,  and  to  acknowledge  her  for  the 
Mother  of  God,  their  Redeemer,  thanking  her  for  the  toils 
and  pains  which  she  had  undertaken  in  the  work  of  their 
redemption.  Oh  what  new  joy  did  the  Virgin  conceive 
when  she  beheld  this  fruit  of  her  Son's  Passion,  and  so 
many  souls  redeemed  by  it.  She  congratulated  her  Son 
upon  this  great  gain ;  and  the  angels  celebrated  the  festival 
with  heavenly  music,  to  the  glory  of  the  Son  and  of  the 
mother,  and  in  honour  of  their  mutual  joy. 

3.  Finally,  after  Christ  our  Lord  had  remained  thus  a 
considerable  time  with  His  Blessed  Mother,  discovering  to 
her  many  great  and  heavenly  mysteries,  and  telling  her 
that  He  would  remain  some  days  longer  in  the  world,  and 
often  come  to  visit  her ;  at  last  He  took  His  leave  of  the 
holy  Virgin,  who  remained  full  of  wonderful  consolation 
from  this  visit ;  which,  however,  she  kept  to  herself  in 
great  silence,  as  before  she  had  done  the  mystery  of  the 
Incarnation.  For,  as  she  would  not  reveal  that  mystery 
to  her  spouse  St.  Joseph,  until  an  angel  had  declared  ifc  to 
him ;  so  she  would  now  conceal  the  visitation  of  Christ 
risen,  without  telling  it  to  the  apostles,  or  to  the  devout 
women  who  were  in  her  company,  until  the  angel,  or 
Christ  Himself  declared  it  to  them. 

Colloquy. — 0    sovereign   Virgin,    I    congratulate 

(7)  Ps.  xvi.  15.  (8)  Ps.  xciii.  10. 


OF  CHRIST  APPEAEING  TO  OUR  BLESSED   LADY.        35 

thee  on  the  Resurrection  of  thy  Son.  "  Rejoice  thou 
queen  of  heaven,  Alleluia— Because  He  whom  thou 
didst  deserve  to  bear,  Alleluia — Is  risen  as  He  said, 
Alleluia.  Pray  for  us  to  God,  Alleluia."  (9)  And 
make  us  partakers  of  that  eternal  Alleluia,  which  is 
sung  in  the  streets  of  the  celestial  Jerusalem.  Amen. 

POINT   III. 

At  the  same  time,  Christ  our  Lord,  by  His  holy  angels, 
would  manifest  His  Resurrection  to  the  devout  women 
who  had  followed  Him,  whose  piety  and  devotion  the  Evan 
gelists  declare,  saying, — "  Mary  Magdalen,  and  Mary,  the 
mother  of  James,  and  Salome,  and  other  devout  women, 
who,  on  the  Sabbath,  rested  according  to  the  command 
ment  ;"  for  reverence  of  the  solemn  feast,  on  the  first  day 
of  the  week,  that  is  the  Sunday,  came  very  early  to  the 
Sepulchre,  whilst  it  was  yet  dark,  carrying  the  spices, 
which  they  had  prepared :  and  they  said  one  to  another, 
"  Who  shall  roll  away  tlie  stone  ?"  (10) 

In  these  women,  is  set  before  us  the  devotion  with 
which  we  are  to  seek  Christ  our  Lord,  accompanied  by  the 
virtues  which  they  exercised. 

i.  The  first  was,  of  obedience  to  the  law;  for  although 
they  burned  with  a  great  desire  to  anoint  the  body  of 
Christ  our  Lord,  yet  they  refrained  from  doing  so  upon  the 
festival  day,  lest  they  should  fail  in  their  obedience  to  the 
commandment  of  God. 

ii.  The  second  was,  great  diligence  in  going  thither 
before  it  was  day,  setting  forward  on  their  journey 
although  the  morning  was  yet  dark ;  and  although  women 
are  naturally  fearful,  yet  they  feared  not  to  set  out,  and 
to  go  that  journey  by  night,  to  accomplish  the  desire  they 
had  to  offer  this  service  to  their  Master.  With  this  dili- 

(9)  Hym.  Eccles. 
(10)  Luc.  xxiii.  55.    Mat.  xxviii.  1.     Marc.  xvi.  1.    Joan.  xx.  1. 


36  MEDITATION  III. 

gence  "will  the  divine  wisdom  Incarnate  be  sought,  which 
said  ; — "  They  that  in  the  morning,  early,  watch  for  me, 
shall  find  me."  (11)  And  if  I  desire  to  find  the  manna  of 
celestial  consolations,  I  ought  to  prevent  the  rising  of  the 
sun,  to  gather  it  with  God's  blessing,  because  the  slothful 
do  not  find  it,  and  the  diligent  only  are  those  that  enjoy 
it.  (12) 

iii.  The  third  was,  confidence  in  God,  and  perseverance 
in  well  doing,  without  desisting  for  fear  of  difficulties : 
because,  although  these  devout  women  were  not  ignorant 
that  they  wanted  strength  to  remove  that  great  stone  from 
the  door  of  the  sepulchre,  yet  did  they  prosecute  their 
journey,  trusting  in  Almighty  God,  that  He  would  send 
them  some  assistance  :  and,  so,  accordingly,  when  they 
came  hither,  they  found  it  removed  in  recompense  of  their 
confidence.  For  the  divine  providence  is  never  wanting  to 
those,  who,  after  this  manner  rely  upon  God,  in  things  be 
longing  to  His  service. 

POINT  IV. 

The  manner  that  this  came  to  pass,  the  Evangelists 
declare,  saying, — "  Behold  there  was  a  great  earthquake. 
For  an  angel  of  the  Lord  descended  from  heaven,  and 
coming  rolled  back  the  stone,  and  sat  upon  it;  And  his 
countenance  was  as  lightning,  and  his  raiment  as  snow ; 
And,  for  fear  of  him,  the  guards  were  struck  with  terror, 
and  became  as  dead  men.  And  the  angel  answering,  said 
to  the  women :  Fear  not  you,  for  I  know  that  you  seek 
Jesus  who  was  crucified.  He  is  not  here, — for  He  is  risen, 
as  Hes.aid.  Come,  and  see  the  place  where  the  Lord  was 
laid."  (13) 

1.  Here  is  to  be  considered  first,  the   majesty,  'beauty, 

(11)  Prov.Viii.  17.  (12)  Sap.  xvi.  IS. 

(13)  Mat.  xxviii.  2,  and  Marc.  xvi. 


OF  CHRIST  APPEARING  TO  OUR  BLESSED  LADY.        37 

and  power  of  this  angel,  as  well  in  the  fearful  earthquake 
which  he  caused,  as  in  the  facility  with  which  he  rolled 
away  that  huge  and  great  stone  from  the  sepulchre,  which 
wrought  great  fear,  both  in  the  wicked,  and  the  good, 
although  in  a  different  manner.  For  the  soldiers,  as 
wicked,  he  struck  and  prostrated  upon  the  earth,  leaving 
them,  as  it  were,  dead,  that  they  should  not  enjoy  that 
good  and  felicity ;  but  he  comforted  the  devout  women, 
saying,  Nolite  timere  vos,  "Fear  not  you;''  as  if  he  had 
said,  These  watchmen  fear,  because  they  are  wicked ;  but 
you,  do  not  you  fear  nor  terrify  yourselves,  because  I  bring 
you  grateful  news  of  the  Resurrection  of  that  Lord  and 
Saviour,  whom  you  seek  for. 

2.  Next,  I  will  meditate  on  that  new  surname,  which 
the  angel  gave  to  Christ  our  Lord,  calling  Him  '<  Jesus  of 
Nazareth  crucified ;"  as  he  that  well  knew  the  manner  of 
our  good  Jesus,  which  was  to  glory  when  He  was  despised, 
and  to  hold  it  for  an  honour,  to  be  crucified  for  us. 

Colloquy. — 0  sweet  Jesus  of  Nazaretli  crucified, 
and  never  so  true  a  Nazarite  as  when  Thou  wert  cru 
cified,  since  on  the  cross  Thou  didst  send  forth  the 
flowers  of  Thy  virtues,  and  the  fruits  of  our  sanctifi- 
cation,  of  which  Thou  dost  glory  in  Thy  glorious 
resurrection.  Oh  that  I  may  seek  Thee  with  so  great 
fervour,  that  I  may  not  glory  in  knowing  any  other 
thing  than  Jesus  Christ,  and  Him  crucified.  0  most 
blessed  angel,  come,  I  beseech  thee,  to  my  help,  stay 
me  up  with  these  flowers,  and  strengthen  me  with 
these  fruits,  (14)  because  I  languish  with  love,  desir 
ing  to  see  Jesus  of  Nazareth,  who  was  crucified  for 
me.  Amen. 

3.  These  women,  because  of  their  little  faith,  were  not 
worthy  that  Christ  our  Lord  should  appear  to  them,  and 

(U)  Cant.  ii.  5. 


38  MEDITATION  III. 

therefore,  the  angels  disposed  them  for  it  by  exciting  and 
assisting  their  faith,  saying,  "  Come  and  see  the  place 
where  the  Lord  was  laid,"  in  order  that  you  may  believe 
that  He  is  risen  again.  He  likewise  aided  their  charity, 
saying,  Going  quickly,  "tell  His  disciples,  and  Peter," 
that  He  is  risen.  He  named  Peter,  in  particular,  that  he 
hearing  this  news,  might  not  think  himself  forsaken  be 
cause  of  his  denial :  for  since  he  had  now  deplored  his  sin, 
he  was  also  worthy  of  this  comfort.  From  whence  I  will 
gather  that  the  hindrance  of  seeing  Christ  our  Lord,  and 
of  enjoying  His  sweet  presence,  proceeds  oftentimes  from 
the  imperfection  of  our  own  faith,  and  from  our  little  dis 
position  for  such  blessing;  for  which  cause  I  ought  to 
endeavour  that  those  virtues  be  increased  in  me,  which  may 
dispose  me  to  see  our  Lord,  not  despairing  because  I  have 
been  a  sinner,  seeing,  that  to  Peter,  hope  was  given  of  see 
ing  Him. 

4.  These  devout  women,  entering  into  the  most  inward 
part  of  the  sepulchre,  "  Two  men  stood  beside  them  in 
shining  apparel.  And  as  they  were  afraid,  and  bowed 
down  their  countenance  towards  the  ground,  they  said 
unto  them :  Why  seek  you  the  living  with  the  dead  ? 
He  is  not  here,  but  is  risen.  Remember  how  He  spoke 
unto  you,  when  He  was  yet  in  Galilee,  saying :  The  Son 
of  Man  must  be  delivered  into  the  hands  of  sinful  men, 
and  be  crucified,  and  the  third  day  rise  again.  And  they 
remembered  His  words,  And  going  back  from  the  sepul 
chre  with  fear  and  great  joy,  they  ran  to  tell  all  these 
things  to  the  eleven,  and  to  all  the  rest. ''(15)  In  which  it 
appears,  that  perseverance  in  devotion  towards  Jesus  Christ, 
is  always  worthy  of  new  consolation.  For  first,  these 
devout  women  saw  one  angel,  but  persevering  in  their 
pious  search,  they  saw  two  others,  who  said  to  them  the 

(15)  Luc.  xxiv.  4.    Mat.  xxviii.  8. 


OF  THE  APPEARANCE  TO  MARY  MAGDALEN.  39 

same  that  the  former  had,  confirming  them  in  faith,  yet 
.with  a  kind  of  gentle  reproof,  as  if  they  had  said : — "  Why 
are  you  so  senseless,  in  seeking  amongst  the  dead  Him. 
who  is  now  above,  and  is  risen  ?"  I  may  likewise  consider 
how  it  belongs  to  angels,  to  bring  back  to  our  minds  the 
words  of  Christ,  and  with  them  to  instruct  us,  comfort 
us,  confirm  our  faith,  excite  our  hope,  and  kindle 
our  charity,  that  so  we  may  become  worthy  to  see  Him 
glorified. 

Colloquy. — 0  blessed  angels,  to  whom  Almighty 
God  has  committed  the  care  of  souls,  if  you  see  that 
mine  seeks  "the  living  with  the  dead,"  seeking  Christ 
amongst  the  dead  things  of  this  world,  correct,  instruct, 
and  direct  her,  that  she  may  seek  Him  where  He  is, 
that  is,  in  the  land  of  the  living,  where  He  reigns  with 
those  that  are  His,  world  without  end.  Amen. 


MEDITATION  IV. 

OF  THE  APPEARANCE  TO  MARY  MAGDALEN. 

POINT  I. 

These  devout  women,  returning  from  the  sepulchre, 
recounted  to  the  apostles  the  discourse  of  the  angels,  upon 
which  they  all  returned  the  second  time,  and  then,  as  St. 
Mark  says,  Christ  our  Lord  "appeared  fast  to  Mary 
Magdalen,  out  of  whom  He  had  cast  seven  devils.''(l) 

1.  First  here  is  to  be  considered,  the  infinite  charity  of 
our  Redeemer,  in  so  greatly  honouring  converted  sinners, 
choosing  for  the  first  eye-witness  of  His  resurrection,  a 
woman  who  had  been  the  habitation  of  seven  devils,  and 
of  the  seven  mortal  sins  which  proceed  from  them:  to 

'  (1)  Marc.  xvi.  9. 


40  MEDITATION  IV. 

give  us  to  understand,  that  the  multitude  and  enormity  of 
sins  past,  do  not  hurt  us,  when  they  are  compensated  by  a. 
greater  present  fervour. 

2.  He  who  was  the  first  in  the  service  of  Almighty  God, 
will  also  be  the  first  in  receiving  favours  of  Christ:  and  if 
I  am  singular  in  serving  Him,  He,  also,  will  be  singular  in 
rewarding  me,  as  was  the  case  with  Mary  Magdalen,  who 
made  herself  singularly  remarkable  in  the  love  and  service 
of  Christ  our  Lord,  doing  for  His  love  many  things  which 
others  did  not :  such  as  were  to  wash  His  feet  with  her 
own  tears,  to  wipe  them  with  the  hair  of  her  head,  to  kiss 
them  with  her  lips,  to  anoint  them  with  a  precious  oint 
ment,  to  sit  at  His  feet,  to  hear  His  doctrine,  with  great 
delight,  to  remain  with  Him  on  the  mount  of  Calvary,  and 
lastly,  to  arise  early  in  the  morning,  before  it  was  day, 
to  anoint  His  dead  body,  and  that  with  greater  fervour 
than  all  her  companions,  and,  therefore,  she  merited  to  see 
Christ  before  the  rest,  as  ifc  is  said  in  her  hymn  :  "  Prima 
meretur  gaudia,  qua?  plus  ardebat  cseteris :" 

"  The  early  joy  was  hers  to  claim, 
When  love  burnt  with  a  brighter  flame." 

This  will  be  shown  in  the  points  ensuing. 
POINT  II. 

"  Mary  stood  in  the  sepulchre  without,  weeping.  Now 
as  she  was  weeping,  she  stooped  down  and  looked  into  the 
sepulchre,  and  she  saw  two  angels  in  white,  sitting,  one 
at  the  head,  and  one  at  the  feet,  where  the  body  of  Jesus 
had  been  laid.  They  say  to  her, — '  Woman,  why  weepest 
thou?'  She  saith  to  them,  '  Because  they  have  taken 
away  my  Lord,  and  I  know  not  where  they  have  laid 
Him.'  "  (2) 

1.  In  these  words  are  to  be  considered : — 


OF  THE  APPEARANCE  TO  MARY  MAGDALEN.  41 

1.  The  fervour  of  Mary  Magdalen,  which  shone,  first, 
in  the  great  longing  which  she  had  to  behold  the  body  of 
her  Master,  which,  although  it  was  founded  in  some  defect 
of  faith  in  the  Resurrection,  yet  because  it  proceeded  from 
a  fervent  love  and  a  pious  intention,  was  grateful  to  her 
Beloved. 

ii.  From  this  longing  arose  Inquietude  or  solicitude  in  seek 
ing  Him :  and  for  this  cause  she  sat  not  down  by  the  grave, 
but  was  always  on  foot,  as  in  a  readiness .  to  seek  Him  out 
here  and  there,  stooping  down  once  and  again  to  look  into 
the  sepulchre,  to  see  if  perchance  she  could  find  Him  the 
second  time,  whom  she  could  not  find  the  first ;  for  he  that 
fervently  loves  Almighty  God,  does  not  cease  often  to 
repeat  the  self- same  prayers,  and  to  multiply  the  same  en 
deavours  to  find  Him. 

iii.  Hence  it  was,  that  although  her  companions 
returned  from  the  sepulchre,  contenting  themselves  with 
that /which  the  angels  had  told  them,  and  St.  Peter  and  St. 
John  returned  to  their  dwelling,  contenting  themselves  with 
having  seen  the  funeral  clothes,  yet  she  contented  herself 
with  none  of  this,  but  stood  ly  the  sepulchre  loith  great  per 
severance,  as  if  she  had  said  : — "  Here  I  lost  Him,  whom  I 
so  greatly  loved  ;  here,  therefore,  I  will  find  Him,  or  here  I 
will  die  unless  I  find  Him.3' 

iv.  Finally,  she  manifested  her  fervour  in  the  tears  which 
she  there  shed  on  this  account,  which  tears  the  sight  of  the 
angels,  although  so  bright  and  shining,  could  not  check,  be 
cause  she  could  find  no  comfort  in  the  sight  of  creatures, 
who  had  placed  all  her  desire  in  the  night  of  her  master,  who 
was  her  Creator. 

2.  In   these  four  things  I  am   to   imitate   this  fervent 
woman,  seeking  our  Lord  with  a  desire,  vehement,  solicitous, 
constant,  and  devout,  resolving  not  to  take  any  superfluous 
comfort  in  any  creature,  till  I  find  out  my  Creator,  saying 


42  MEDITATION  IV. 

that  which  David  said  to  another  purpose  : — "  If  I  shall 
enter  into  the  tabernacle  of  my  house,  if  I  shall  go  up 
into  the  bed  wherein  I  lie,  if  I  shall  give  sleep  to  my  eyes, 
or  slumber  to  my  eyelids,  or  rest  to  my  temples  :  until  I 
find  out  a  place  for  the  Lord,  a  tabernacle  for  the  God  of 
Jacob,"  (3)  to  'enter  therein,  and  to  abide  for  ever  in  His 
company.  In  which  I  will  also  imitate  the  fervour  of  the 
spouse  with  which  she  sought  out  her  beloved,  through 
all  "  the  streets  and  the  broad  ways"  (4)  of  the  city,  not 
staying  with  the  watchmen,  nor  resting  one  minute,  till  she 
had  found  Him  ;  for  of  those  that  seek  Him  in  this  manner, 
is  understood  that  which  Christ  our  Lord  said  :  — "  He  that 
seeketh  findeth.''(5) 

3.  Next  is  to  be  considered,  the   cause  and  motive  of 
these   fervent   tears,  which   the   same  Magdalen  told  the 
angel,  saying : — "  Because  they  have  taken  away  my  Lord, 
and  I  know  not  where  the}'  have  laid  Him  :"  as  if  she  had 
said : — "  Does  it  not  seem  to  you  a  sufficient  cause  for  me  to 
weep,  that  they  have  taken  away  from  me  my  God,  and  all 
my  good,  without  my  knowing  who  has  taken  Him  away, 
or  where  they  have  laid  Him  ?     Before,  indeed,  I  bewailed 
His  death,  but  yet  I  comforted  myself  that  I  had  His  body  : 
but  now  they  have  taken  from  me  that  comfort  which  He 
had  left  me,  and  this  is  that  which  I  bewail,  without  finding 
any  remedy  for  my  tears.'* 

4.  Here  I  will  consider   that   tears  are  well  employed, 
principally  for  two   causes. — i.   When  our  own  sins  have 
banished  God  from  our  souls,  depriving  us  of  His  grace 
and  friendship ;  and  these  tears  are  like  those  which  the 
glorious  Magdalen  shed  at  the  feet  of  Jesus  Christ,  wheft 
He  cast  seven  devils  out  of  her,  and  forgave  her  all  her 
sins. — ii.  The  second  is,  when  unknown  to  us,  God  with 
draws  Himself  from  us,  and  leaves  us  in  darkness  and  dry- 

(3)  Ps.  cxxxi.  8.  (4)  Cant.  iii.  2".  (5)  Mat.  vii.  8. 


OF  THE  APPEABANCE  TO  MAEY  MAGDALEN.  43 

ness  of  spirit,  with  such  great  obscurity,  that  we  hardly 
know  where,  or  how  to  seek  Him ;  and  these  tears  resem 
ble  those  which  Mary  Magdalen  shed  on  this  occasion, 
seeking  out  her  master  and  Kedeemer ;  and  both  sorts  of 
tears  give  us  groat  hope  that  we  shall  find  God  our  Lord, 
if  with  them  we  desire  Him,  and  seek  Him,  saying  with 
the  kingly  prophet : — "  My  tears  have  been  my  bread,  day 
and  night,  while  it  is  said  to  me  daily,  where  is  thy 
God?"  (6) 

Colloquy. — 0  my  God,  who  wast  wont  to  lodge  in 
my  soul  as  in  Thy  sepulchre,  rejoicing  and  refreshing 
me  with  Thy  blessed  presence,  where  art  Thou  now  ? 
Who  has  taken  Thee  from  me,  and  has  plucked  Thee 
from  my  heart  ?  Why  leavest  Thou  me  alone,  dry, 
heavy,  and  comfortless  ?  If  my  sins  and  my  great 
offences  have  taken  Thee  forth  from  the  place  where 
Thou  wast,  take  them  from  me  of  Thine  own  infinite 
mercy,  that  Thou  mayest  return  to  Thy  place,  and 
that  I,  by  the  help  of  Thy  grace,  may  preserve  it 
always  clean,  in  order  that  Thou  mayest  never  more 
withdraw  Thy  presence  from  me.  Amen. 

POINT  III. 

Christ  our  Lord,  taking  compassion  on  the  abundant 
tears  of  Mary  Magdalen,  resolved  to  comfort  her,  to  fulfil 
the  word  which  He  had  spoken  when  He  said — "  Blessed 
are  they  that  mourn,  for  they  shall  be  comforted  :"  (7)  but 
Christ  proceeded  in  this  by  little  and  little,  and  all  for  the 
greater  good  of  Mary  Magdalen. 

1.  For,  first,  He  appeared  to  her,  not  setting  Himself 
"before  her  eyes,  but  behind  her  back,  making  some  little 
noise,  in  order  that  she  might  turn  to  behold  Him,  upon 
which,  "  she  turned  herself  back,  and  saw  Jesus  stand 
ing."  (8)  Where  is  represented  to  us  the  manner  in  which 

(6)  Ps.  xli.  4.  (7)  Mat  v.  5.  (8)  Joan.  xx.  14. 


44  MEDITATION   IV. 

God  our  Lord  seeks  souls,  who  turning  their  backs  to 
wards  Him,  forsake  Him,  and  do  not  know  Him,  nor 
respect  Him,  as  it  is  fitting  they  should :  to  whom  He 
said  by  the  prophet  Isaiah: — "Thy  ears  shall  hear  the 
words  of  one  admonishing  thee  behind  thy  back :  this  is 
the  way,  walk  ye  in  it ;  and  go  not  aside  neither  to  the 
right  hand,  nor  to  the  left. ''(9)  These  voices  are  certain 
inspirations,  and  interior  touches,  by  which  God  our  Lord 
invites  these  souls  to  turn  their  face  to  Him  whom  they 
have  behind  their  back,  in  order  that  He  may  also  behold 
them,  and  be  touched  with  compassion  towards  them,  say 
ing  that  of  the  Canticles: — "Return,  return,  O  Sulamitess: 
return,  return,  that  we  may  behold  Thee."(10)  Four  times 
does  He  bid  her  turn  her  face  towards  her  God :  to  signify 
that  He  desires  such  a  conversion  as  is  very  fervent,  and 
very  perfect,  converting  them  to  God  with  their  heart, 
soul,  spirit,  and  strength,  fulfilling  the  commandment  of 
love  with  these  four  conditions  before  specified. 

Colloquy. — 0  my  soul,  Sulamitess,  and  captive  of 
thy  disorderly  affections,  behold  how  the  three  divine 
Persons  exhort  thee  to  turn  thy  face,  because  They 
desire  to  behold  thee  with  Theirs.  And  since  all  thy 
good  consists  in  being  beheld  by  God,  delay  not  to 
turn  to  Him,  who  invites  thee  to  behold  Him,  in  order 
that  He  may  behold  thee,  and  have  compassion  on 
thee. 

2.  Although  Mary  Magdalen  beheld  Christ  our  Re 
deemer,  yet  she  did  not  know  Him,  because  He  appeared  to 
her  in  a  disguised  habit  like  a  gardener,  since  she  deserved 
not  to  see  Him  plainly,  on  account  of  her  little  faith  and 
her  imperfect  disposition.  By  which  we  are  admonished, 
that  the  deadness  and  lukewarmness  of  our  faith,  is  the 

(9)  Isa.  xxx.  21.  (10)  Cant.  vi.  12. 


OF  THE  APPEAEANCE  TO  MAEY  MAGDALEN.  45 

cause  that  we  know  not  God,  who  is  present  in  every  place, 
and  Christ  our  Lord  who  is  present  in  the  Blessed  Sacra 
ment,  and  do  not  respect  them,  nor  treat  with  them  as  pre 
sent  with  us ;  and  therefore  He  appears  to  us  in  the  form 
of  a  gardener ;  to  show  us  the  need  which  the  imperfect 
have,  that  Christ  should  weed  and  cultivate  the  garden  of 
their  souls,  rooting  up  the  evil  weeds  of  sins  and  imperfec 
tions,  and  planting  perfect  virtues  in  them. 

Colloquy. — 0  sweet  Jesus,  since  Thou  knowest 
that  "  neither  he  that  planteth  is  anything,  nor  he 
that  watereth,"  but  He  "  which  giveth  the  increase," 
(11)  who  is  Almighty  God,  increase  my  faith  and 
virtues,  weeding  out  and  separating  from  me  their 
imperfections,  that  I  may  be  accounted  worthy  so  to 
know  Thee,  that  I  may  perfectly  love  and  serve  Thee. 
Amen. 

3.  Mary  Magdalen,  turning  her  face  towards  Jesus 
Christ,  He  with  a  voice  different  from  that  which  He  was 
wont  before  to  use,  said  to  her,  "  Woman,  why  weepest 
thou  ?  Whom  seeJcest  thou  ?"  "Where  is  to  be  considered, 
that  when  Almighty  God,  in  the  like  case,  makes  such 
demands  as  these,  seeming  as  if  He  knew  not  the  matter 
concerning  which  He  questions  us,  He  would  give  us  to 
understand  that  there  is  something  in  it  which  He  does 
not  like,  or  knows  not  with  that  knowledge,  which  is  called 
the  knowledge  of  approbation.  And,  therefore,  when  the 
same  Magdalen  stood  behind  at  His  feet,  wreeping,  and 
watered  them  with  her  tears,(l2)  He  did  not  say  to  her, — 
"Why  weepest  thou?  Wrhom  seekest  thou?"  Because 
those  tears  were  grounded  in  the  true  knowledge  of  her 
sins,  and  in  a  lively  faith  and  love  of  that  Lord,  whom  she 
had  there  before  her,  who  well  knew  them  and  ap- 

(11)  1  Cor  iii.  7.  (12)  Luc.  vii.  38. 


46  MEDITATION  IV. 

proved  them.  But  in  this  case,  because  her  tears  proceeded 
from  ignorance  and  lack  of  faith,  lamenting  Him  as  dead 
who  was  alive,  and  seeking  the  living  amongst  the  dead, 
He  said  to  her: — "Why  weepest  thou?  Whom  seekest 
thou  ?  As  if  He  had  said :  "  Knowest  thou  wherefore 
thou  weepest,  and  whom  thou  seekest?  Doubtless  thou 
dost  not  well  know,  for  if  thou  knewest,  thou  wouldst  not 
lament  Him  after  tins  manner  as  dead,  nor  seek  Him  as 
absent,  whom  thou  hast  so  present."  By  which  Christ  our 
Lord  instructs  us,  that  it  is  His  will,  that  we  should 
examine  well  the  cause  of  our  tears,  and  of  our  sighs: 
as  also  what  it  is  we  seek  and  make  our  aim  in  His  holy 
service,  in  order  that  nothing  intermix  itself  with  it  con 
trary  to  God,  or  unworthy  of  His  greatness,  and  of  our 
perfection.  For  many  times  I  think  that  I  weep  for  my 
sins,  and  yet  do  not,  but  rather  for  some  temporal  loss  or 
damage  which  results  from  them ;  I  think  that  I  weep  to 
go  and  see  God,  when  in  fact  I  weep  to  fly  from  the  toil 
and  misery  which  oppress  me.  It  likewise  happens,  that 
I  suppose  that  I  seek  God  and  His  glory,  when  in  very 
deed  I  seek  myself,  and  my  own  honour,  or  convenience. 
And  if  I  seek  God,  yet  I  do  it,  mixing  with  it  many  im 
perfections  :  and  therefore  with  great  reason  God  our  Lord 
says  to  me: — "Why  weepest  thou?  Whom  seekest 
thou  ?" 

Colloquy. — 0  God  of  my  soul,  grant  to  me  that  I 
may  weep  for  my  own  sins,  and  for  Thy  absence,  in 
such  a  manner  that  Thou  approve  my  tears,  and  that 
I  may  so  seek  what  I  desire,  that  Thou  allow  of  my 
endeavours.  Amen. 

POINT  IV. 

Mary  Magdalen,   "thinking  that  it  was  the  gardener, 


OF  THE  APPEAKANCE  TO  MARY  MAGDALEN.  47 

saith  to  him,  Sir,  if  thou  hast  taken  Him  hence,  tell  me 
where  thou  hast  laid  Him,  and  I  will  take  Him  away."(L3) 

1.  In  these  words  Mary  Magdalen  discovered  the  excess 
of  her  fervent  love,  which  with  great  violence  held  her  as 
one  taken  out  of  herself,  and  drew  strength  out  of  her  weak 
ness,  to  offer  herself  to  more  than  she  was  able.  So  that 
there  are  here  expressed,  after  a  very  lively  manner,  the 
properties  of  inflamed  charity,  which  is  called  unitive  and 
violent. 

i.  The  first  property  is,  that  it  so  transports  out  of  him 
self  the  heart  and  tongue  of  him  that  loves,  that  he  is 
always  thinking  of  his  beloved,  and  supposes  that  all  think 
of  Him,  and  is  always  speaking  of  Him,  imagining  that  all 
understand  Him ;  and,  therefore,  Mary  Magdalen  did  not 
say,  "  If  thou  hast  taken  away  the  body  of  my  master," 
but  only,  "if  thou  hast  taken  Him  hence;'*  because  she 
imagined  that  the  gardener  understood,  and  knew  of  whom 
she  spoke,  so  absorbed  was  she  in  thinking  only  of  her 
Beloved.  By  this  sign  I  shall  come  to  know,  if  I  bear  a 
great  love  towards  God;  for,  as  He  Himself  said — "  Where 
thy  treasure  is,  there  is  thy  heart  also;"  (14)  and  conse 
quently,  there  is  thy  tongue,  thine  eyes,  thy  feet,  and  thy 
whole  spirit,  employed  in  the  sight  and  love  of  thy  trea 
sure,  and  in  keeping  it,  and  carefully  adding  to  it. 

Colloquy. — 0  infinite  God,  be  Thou  my  treasure, 
and  transport  my  heart,  and  whatsoever  is  within  me, 
that  where  Thou  art,  I  also  may  be,  seeing  Thee  and 
enjoying  Thee,  world  without  end.  Amen. 

ii.  The  second  property  of  this  inflamed  charity  is,  to 
cause  in  him  that  loves,  an  entire  forgetfulness  of  himself, 
and  of  all  that  he  has,  and  to  move  him  to  humble  and 
subject  himself  to  every  human  creature,  that  so  he  may 

(13)  Joan.  xx.  15.  (14)  Mat.  vi.  21. 


48  MEDITATION  IV. 

obtain  his  object.  And  sometimes  he  both  says  and  does 
things,  which  to  human  judgment  seem  to  be  mere  folly, 
but  are  indeed  the  excesses  of  love,  after  the  manner  that 
holy  David,  forgetful  of  his  regal  dignity,  leaped  and 
danced  before  the  ark  ;  who,  when  Michol  his  wife  mocked 
him,  made  no  account  of  it,  but  humbled  himself  so  much 
the  more  in  his  own  eyes,  and  leaped  more  before  God, 
saying: — "I  shall  appear  more  glorious." (15)  And  the 
same  Magdalen,  wounded  with  the  like  love,  came  to  the 
banquet,  where  Christ  was  invited,  and  cast  herself  at  His 
feet,  without  regarding  what  the  guests  would  judge  of  it, 
as  entirely  forgetful  of  all,  as  if  she  had  been  there  alone. 
And  on  this  present  occasion,  with  the  like  abandonment 
of  herself,  with  great  humility  and  reverence,  she  called 
Him  Lord,  whom  she  deemed  to  be  the  gardener,  so  to 
win  His  favour,  and  to  persuade  Him  to  show  her  the 
place  where  the  body  of  her  master  lay,  saying  to  Him, 
"  If  Thou  hast  taken  Him  hence  ;"  not  weighing  that  there 
was  no  reason  why  the  gardener  should  take  out  of  the 
ground,  or  pull  out  of  the  grave,  the  body  of  the  dead, 
which  his  lord  and  master  had  placed  in  it.  And  by 
this  second  sign  I  shall  know  the  greatness  or  littleness  of 
my  charity,  for  if  the  love  of  riches  in  the  covetous,  and 
the  love  of  honour  in  the  ambitious,  and  the  love  of 
delights  in  the  voluptuous,  have  such  great  force  as  to 
transport  them  out  of  themselves,  and  make  them  so  for 
getful  of  themselves,  and  of  their  own  affairs,  that  they 
humble  and  subject  themselves  to  others,  and  do  such 
things  as  appear  mere  madness,  to  Him  that  loves  them 
not  as  they  do  themselves;  how  much  more,  and  with 
what  greater  force  does  the  love  of  Almighty  God  effect 
this  in  those,  whom  He  has  brought  and  made  to  enter 
into  the  cellars  of  His  delicious  wines ?(16)  For  unless 

(15)  2  Reg.  vi.  22,  (16)  Cant.  ii.  4. 


OF  THE  APPBABANCE  TO  MABY  MAGDALEN.          49 

the  same  God  established  this  His  charity  in  them,  such 
excesses  would  plainly  cause  them  to  be  accounted  fools 
and  madmen,  but  He  does  establish  this  charity  in  them ; 
and  if  they  do  anything  which  to  Him  that  does  not  love 
appears  folly,  yet  it  is  wisdom  in  the  eyes  of  Him,  who 
knows  what  it  is  to  love. 

Colloquy. — 0  Eternal  King,  bring  me  into  the  cel 
lars  of  Thy  wines,  inebriate  me  with  the  strong  wine 
of  Thy  inflaming  love,  transport  me  out  of  myself,  and 
transfer  me  into  Thee,  cause  in  my  soul  a  total  for- 
getfulness  of  my  own  affairs,  that  I  may  wholly  attend 
to  those  that  are  Thine,  and  may  humble  myself  be 
fore  the  world,  so  as  even  to  be  accounted  a  fool,  that 
I  may  be  truly  wise  before  Thee.  Amen. 

iii.  The  third  property  of  fervent  love  is,  to  draw  force 
out  of  feebleness,  and  to  cause  him  that  loves  to  offer  him 
self  to  much  more  than  he  is  able,  in  the  service  of  his 
beloved,  trusting  not  so  much  to  his  own  strength,  as  to 
that  which  God  will  give  him.  For  even  so  Mary  Magda 
len,  inflamed  with  this  vehement  love,  offered  herself 
manfully  and  valorously  to  go  and  fetch  the  body  of  her 
master,  wherever  it  was,  without  exception  of  any  place, 
or  making  any  account  of  the  sacredness  of  the  season, 
and  that  the  sun  was  now  risen,  and  that  she  herself  was 
a  weak  and  feeble  woman,  the  burden  a  dead  body,  and  the 
body  of  one  crucified,  abhorred  by  the  Jews,  and  condemned 
to  death  by  the  governor  himself,  without  whose  leave, 
Joseph  of  Arimathea  was  not  so  bold  as  to  give  it  burial, 
yet,  she,  breaking  through  all  these  difficulties,  said,  "  Ego 
eum  tollam,"  "  I  will  take  Him  away." 

Colloquy. — 0  woman,  great  is  thy  confidence,  great 
is  thy  courage,  and  great  is  thy  fortitude,  because  thy 
love  is  great.  0  love  invincible,  which  vanquishest 
whatever  is  hard  and  difficult  in  this  life,  and  art  over- 

Vol.  V.-4. 


60  MEDITATION  IV. 

come  by  none  !  Thou  bearest  Him  who  bearest  thee  ! 
Thou  makest  the  burden  light  which  thou  takest  upon 
thee  !  Thou  layest  Christ  upon  our  shoulders,  and 
yet  makest  Christ  to  carry  us,  helping  us  thyself  to 
bear  the  whole  burden  !  0  most  strong  love,  thou 
art  in  very  deed  strong,  and  no  less  strong  than  death 
(17)  itself,  since  thou  darest  wrestle  with  the  dead,  and 
break  through  the  difficulties  of  death  itself,  in  order 
to  serve  and  please  thy  beloved  !  0  eternal  God  and 
infinite  Lover,  inebriate  me  with  the  sweetness  of  Thy 
love,  in  order  that  my  strength  being  thus  renewed, 
I  may  run  in  Thy  service,  going  alwa}^s  forward,  and 
never  fainting,  undergoing  whatever  burden  Thou 
shalt  impose  upon  me,  ever  hoping  that  Thou  wilt  give 
me  strength  to  support  it. 

2.  In  this  spirit  I  will  offer  myself  to  carry  Christ  dead 
upon  me,  that  is  to  say,  His  mortification  in  my  body,  after 
the  manner  that  He  mortified  His,  according  to  that  of  the 
Apostle,  '*  Always  bearing  about  in  our  body  the  mortifi 
cation  of  Jesus,  that  the  life  also  of  Jesus  may  be  made 
manifest  in  our  bodies,"  &c.  "  For  you  are  bought,"  says 
the  same  Apostle,  "  with  a  great  price.  Glorify  and  bear 
God  in  your  body."  (18) 

POINT  V. 

1.  Christ  our  Lord,  beholding  the  fervour,  the  tears,  and 
the  promptitude  of  Mary  Magdalen,  offering  herself  to 
take  away  His  body,  at  last  discovered  Himself  to  her, 
calling  her  by  her  proper  name,  and  with  His  accustomed 
sound  of  voice,  saying,  "Maria,(l9)  Mary;"  and  she  instant 
ly  knowing  Him,  answered:  "  Rabboni !"  that  is,  Master  ! 
— i.  Here  we  should  consider  the  omnipotence  of  Christ,  full 

(17)  Cant.  viii.  6.  (18)  2  Cor.  iv.  10.    1  Cor.  vi.  20. 

(19)  Joan  xx.  16. 


OF  THE  APPEARANCE  TO  MARY  MAGDALEN.  1 

of  sweetness  and  gentleness;  since,  with  one  single- word, 
Mary,  He  so  changed  the  heart  of  this  His  devout  hand*- 
maiden,  drove  all  sadness  away  from  her,  and  filled  her 
with  incomparable  gladness,  enlightened  her  understanding- 
with  a  new  brightness,  dissolving  all  the  darkness  of  infi 
delity,  and  inflamed  her  will  with  the  new  fire  of  His  love, 
that  she  might  love  Him,  as  the  living  God,  whom  before 
she  loved  as  a  dead  man. 

Colloquy^- — 0  infinite  God,  how  infinite  is  Thy  love 
towards  those  whom  Thou  knowest  by  their  proper 
name.  (20)  To  these  Thou  manifestest  Thy  divine 
face,  and  makest  them  joyful  with  Thy  presence,  be 
cause  they  have  found  grace  before  Thee.  0  happy 
Magdalen,  whom  Christ  knew  by  thy  own  name,  and 
called  tliee  by  it ;  and  calling  thee,  discovered  Him 
self  to  thee,  that  tkou  mightest  know  Him  that  knew 
thee,  and  see  Him  whom  thou  desiredst  to  see,  and 
find  Him  whom  thou  hast  sought  with  so  great  fer 
vour.  Let  me,  dear  Lord,  find  grace  in  Thy  sight,. 
and  do  Thou  know  me  in  such  a  manner,  that  I  may 
come  to  know  Thee,  as  I  am  known  by  Thee,  and  love 
Thee,  as  I  am  beloved  by  Thee.  Amen. 

2.  Consider  the  answer  of  Mary  Magdalen,  which  was,. 
"Rabboni,  Master  I"  for,  taken  by  surprise  by  love,  she 
called  her  Beloved  by  that  name,  which  she  was  formerly 
wont  to  give  Him.  When  she  spoke  to  the  angels,  she- 
used  a  name  of  reverence,  and  named  Him  Lord  ;  but  now 
speaking  to  Himself,  she  gave  Him  a  name  of  reverence 
and  love,  calling  Him  "  Master;"  for  hearing  that  word, 
"  Mary,"  she  felt  in  her  soul  the  effects  of  her  divine  master, 
by  means  of  the  fulness  of  light  which  He  infused  into  her, 
and  thereupon  cast  herself  at  His  feet,  at  which  she  was 
wont  to  sit  to  hear  His  teaching. 

(20)  Exo.  xxxiii.  12. 


52  MEDITATION  IV. 

i 

Colloquy. — 0  Sovereign  Master,  who  with  a  single 
word  didst  teach  this  Thy  fervent  disciple  such  heroic 
virtues ;  vouchsafe  to  enlighten  my  understanding, 
that  I  likewise  may  know  them,  and  knowing  them, 
may  love  Thee  as  she  loved  Thee.  Amen. 

3.  Christ  our  Lord,  seeing  Mary  Magdalen  prostrate 
at  His  feet,  with  a  desire  to  kiss  them,  said  to  her, — "  Do 
not  touch  me,  for  I  am  not  yet  ascended  to  my  Father; 
but  go  to  my  brethren  and  say  to  them  ;  I  ascend  to  my 
Father,  and  your  Father,  to  my  God,  and  your  God."(21) 
Where  the  causes  are  to  be  considered,  why  Jesus  per 
mitted  not  that  Mary  Magdalen  should  touch  Him,  as  she 
was  wont  to  do  at  other  times. — i.  The  first  cause  was, 
because  with  the  fervour  that  she  cast  herself  down,  she 
sought  to  have  touched  Him  too  familiarly,  and  our  Lord 
.  would  teach  her,  that  she  was  for  the  time  to  come,  to 
behave  to  Him  with  great  reverence,  as  to  Him  that  now 
led  a  glorified  life,  and  was  upon  the  point  of  ascending  to 
His  Father;  and  generally  His  Majesty  desires  that  we 
join  reverence  with  love,  in  all  our  behaviour  towards  Him. 
ii.  The  second  cause  was,  because  her  faith  was  yet  imper 
fect  ;  for,  as  for  this  reason  He  discovered  not  Himself  to 
her  all  at  once,  but  by  little  and  little,  first  in  the  guise 
and  figure  of  a  gardener, — and  afterwards  in  His  own 
figure  and  voice ;  so  now  He  would  not  bestow  all  His 
favours  on  her  at  once,  but  first  discovered  Himself  to  her, 
BO  that  she  might  know  Him,  and  rejoice  to  see  Him ;  and 
afterwards,  when  her  faith  was  more  perfect,  suffered  Him 
self  to  be  touched  by  her,  and,  therefore,  He  said, — "  Do 
not  touch  me;"  as  if  He  had  said,  "  Do  not  touch  me," 
because  within  thy  heart  I  am  not  yet  ascended  to  my 
Father,  since  thou  dost  not  yet  rightly  believe  me  to  be 
ascended  in  a  glorified  life  to  my  Father. 
(21)  Joan.  xx.  17. 


OF  THE  APPEARANCE  TO  MAEY  MAGDALEN.  53 

Colloquy. — 0  most  high  master,  ascend  in  my 
heart  to  the  greatest  possible  height,  giving  me  the 
highest  faith  and  esteem  of  which  I  am  capable  of 
Thy  majesty,  in  order  that  I  may  be  worthy  to  see 
Thee,  and  with  inward  charity  to  embrace  Thee. 
Amen. 

4.  Consider  the  tenderness  of  that  kind  and  loving  salu 
tation,  which  Christ  our  Lord  sent  by  Mary  Magdalen  to 
His  disciples,  by  which  He  gave  them  to  understand,  that 
the  glory  of  His  Resurrection  had  not  diminished  His  gen 
tleness,  and  showed  them  greater  signs  of  love  than  before, 
for  "  He  is  not  ashamed  to  call  them  brethren ."(22)  And 
that  which  He  commanded  her  to  say  to  them  was,  "  I 
ascend  to  my  Father,  and  your  Father,  to  my  God  and 
your  God."  My  Father  by  eternal  generation,  your 
Father  by  grace  and  redemption  ;  my  God  by  unity  of 
nature,  your  God  by  unity  of  charity. 

Colloquy.—  0  most  loving  Jesus,  I  give  Thee  all 
the  thanks  that  I  possibly  can,  for  this  so  singular 
grace  with  which  Thou  enrichest  us,  in  giving  us 
Thy  Father  for  our  Father,  and  Thy  God  for  our  God. 
0  my  soul,  if  thou  hast  such  a  Father,  what  dost 
thou  desire  more  ?  If  thou  hast  such  a  God,  what 
canst  thou  require  more  ?  0  my  Father,  show  Thy 
self  to  be  my  Father,  making  me  to  be  Thy  son.  0 
my  God,  show  Thyself  to  be  my  God,  making  me 
one  spirit  with  Thee,  by  the  union  of  perfect  charity. 
Amen. 

,  (22)  Heb.  ii.  11. 


54  MEDITATION  V. 


MEDITATION  V. 

OF  THE  APPEARANCE  MADE  TO  THE  OTHER  DEVOUT  WOMEN,  AND  TO  MARY 
MAGDALEN. 

POINT  I. 

Mary  Magdalen,  departing  with  great  joy  of  mind  from 
the  sepulchre,  met  with  her  other  companions  in  the  way, 
and  relating  to  them  what  had  happened  to  her,  they  were 
all  inflamed  with  a  burning  desire  to  see  their  master,  who, 
beholding  their  great  eagerness,  and  the  fervour  with  which 
they  went  so  early  to  seek  Him,  came  to  meet  them,  and, 
saluting  them,  said,  "  Avete,  all  hail."(l) 

How  careful  Chiist  our  Lord  is  to  reward  the  labours 
and  watchings  of  His  servants,  although  He  sometimes  defers 
this  visitation  till  they  make  themselves  more  worthy  of 
it,  that  so  it  may  turn  to  their  greater  profit ;  whence  I 
will  learn  never  to  desist  from  my  pious  exercises,  though 
this  visitation  be  long  delayed.  And  it  is  a  source  of  great 
consolation  to  know  the  goodness  of  Christ  our  Lord,  who 
bears  with  our  imperfections  when  we  seek  to  serve  Him 
with  a  true  and  fervent  intention,  as  was  the  case  with  these 
devout  women  ;  who  went  to  anoint  Him  with  some  defect 
of  faith,  and  yet  because  they  sincerely  desired  to  serve 
Him,  He,  beholding  this  their  pious  intention,  was  pleased 
to  comfort  them.  Oh,  how  joyful  and  contented  were  they 
with  the  sight  of  Him,  and  how  well  employed  did  they 
reckon  all  their  past  labours,  for  with  that  single  word, 
"  Avete,"  that  is  to  say,  "God  save  you,"  or  "rejoice 
you,"  they  were  replenished  with  spiritual  health  and  ex 
cessive  joy,  because  the  words  of  Christ  are  efficacious,  and 
effect  all  they  signify.  Nor  did  our  Lord  use  this  word 

(1)  Mat.  xxviii  9. 


OF  THE  APPEAKANCE  TO  THE  DEVOUT  WOMEN.       55 

•without  the  same  mystery  which  the  angel  Gabriel  had 
used  when  he  announced  the  Incarnation  to  the  Blessed 
Virgin,  that  so  confirming  what  the  angel  had  said,  He 
might  announce  to  these  devout  women,  that,  by  His  holy 
Resurrection,  He  freed  them  from  the  maledictions  of  that 
guilt  which  we  all  incurred  by  another  woman. 

Colloquy. — 0  my  Saviour,  come  into  my  soul,  and 
into  all  its  powers,  and  say  to  them,  '  Avete,'  'All  hail,' 
or  '  God  save  you;'  because  at  Thy  word  they  will 
all  be  filled  with  that  joy  and  benediction  which  Thou 
hast  gained  for  us  by  Thy  glorious  Kesurrection. 
Amen. 

POINT  II. 

As  soon  as  these  devout  women  saw  Christ  our  Lord, 
immediately  "  they  came  up  and  took  hold  of  His  feet,  and 
adored  Him.''  (2) 

1.  They  did  not  cast  themselves  down  precipitately, 
as  Mary  Magdalen  did  the  first  time,  but  with  great 
reverence  came  near  to  Him  and  adored  Him.  and  He 
Himself  giving  them  leave,  they  took  hold  of  His  sa 
cred  feet,  and  kissed  them  with  unspeakable  love.  And 
here  Mary  Magdalen  obtained  the  full  accomplishment  of 
her  desire,  which  was  to  touch  and  kiss  the  feet  of  her 
master,  Christ.  Oh,  what  sweetness  did  they  feel  in  this 
touch,  kissing  those  precious  wounds  which  they  went  to 
embalm  and  anoint  with  so  great  desire  !  They  went  to 
the  sepulchre  to  anoint  Christ,  but  Christ  anointed  them, 
with  the  same  ointment  with  which  He  Himself  was 
anointed,  which  was,  "  with  the  oil  of  gladness,"  (3)  and 
with  that  spirit  of  holy  devotion  which  He  shed  and  poured 
upon  them. 

2.  In  imitation  of  these  holy  women,  whom  St.  Mark 
reports  to  have  been  principally  three,  I  am  to  take  care 
(2)  Mat.  xxviii.  9.  (3)  Ps.  xliv.  8. 


56  MEDITATION   V. 

that  the  three  faculties  of  my  soul  exercise  themselves  in 
anointing  Christ ; — the  memory  with  holy  recollections  ; — 
the  understanding  with  pious  meditations ; — the  will  with 
fervent  affections,  buying  these  perfumes  of  Him  that  said  : 
"  Come,  buy  without  money  and  without  any  price ;"  (4) 
because  He  gives  us  for  nothing  the  price  with  which  we 
are  to  buy  this  holy  ointment.  With  His  help  and  assis 
tance,  therefore,  I  will  offer  to  Him  many  exercises  of  mor 
tification,  as  a  grateful  payment  to  Him,  and  I  will  beseech 
Him  to  impart  to  me  these  aromatical  spices  with  which 
to  anoint  Him,  since  from  His  hand  only  all  kinds  of  good 
comes  to  us. 

Colloquy. — 0  Jesus  Christ,  anointed  by  Thy  eternal 
Father  "with  the  oil  of  gladness  above  Thy  fellows," 
Thou  hast  no  need  to  he  anointed  with  such  base  and 
worthless  ointments  as  mine  are,  but  yet  Thy  charity 
is  so  great,  that  Thou  acceptest  it  for  the  oil  and 
anointing  of  gladness  to  Thyself,  to  see  me  inflamed 
with  Thy  love.  Behold,  I  here  offer  to  Thee  the 
aromatic  spices  which  I  have  bought,  that  is,  affections 
of  praise  and  of  gratitude,  of  love  and  of  confidence, 
with  lively  desires  of  obtaining  all  virtues,  to  anoint 
Thee  with.  But  Thou,  Lord,  who  preventest  those 
that  seek  Thee,  "  let  Thy  mercies  speedily  prevent" 
(5)  me  ;  give  me  leave  to  touch  in  spirit  Thy  sacred 
wounds,  and  to  anoint  my  heart  with  that  most  pre 
cious  liquor  which  flows  from  them,  that,  assisted  by 
the  grace  of  Thy  divine  Spirit,  it  may  always  employ 
itself  in  Thy  love  and  service.  Amen. 

POINT  III. 

"  Then  Jesus  said  to  them,  Fear  not.  Go  tell  my 
brethren,  that  they  go  into  Galilee,  there  they  shall  see 
me."  (6) 

(4)  Isa.  Iv.  1.  (5)  Ps.  Ixsviii.  8.  (6)  Mat.  xxviii.  10. 


OF  THE  APPEARANCE  TO  THE  DEVOUT  WOMEN.      57 

1.  In  this  joyful  salutation  is  to  be  seen,  how  it  is  the 
property  of  the  spirit  of  God,  to  conform  itself  to  the  spirit 
of  the  angds,  and  of  His  ministers,  saying  the  same  that 
they  have  said,  and  confirming  that  which  they  have 
spoken,  but  yet  with  greater  signs  of  love.  The  angels 

said^ «  Tell  ye,  His  disciples,  that  He  is  risen,  and  behold 

He  will  go  before  you  into  Galilee,  there  you  shall  see 
Him."  Christ  our  Lord  said,  "Tell  my  brethren?1  and  He 
who  called  not  the  angels  brethren,  called  men  His  bre 
thren,  in  sign  of  more  tender  and  sweeter  love,  because  of 
the  relationship  and  resemblance  which  He  bore  to  them 
by  sharing  their  human  nature. 

Colloquy. — 0  most  loving  Jesus,  how  sweet  to  my 
ears  is  this  word,  which  issues  forth  from  Thy  blessed 
mouth,  "  tell  my  brethren!"  Never  shall  I  be  weary 
of  hearing  it,  although  Thou  repeat  it  an  infinite  num 
ber  of  times.  Speak  it,  dear  Lord,  to  my  heart,  and 
grant  me  to  feel  the  spirit,  which  Thou  hast  enclosed 
in  these  words,  in  order  that  I  may  obtain  that  re 
semblance  of  life,  which  ought  to  proceed  from  such  a 
brotherhood. 

2.  I  may  likewise  meditate  on  the  cause  why  Christ  our 
Lord  commanded  His  apostles,  as  the  angels  had  also  told 
them  before  to  go  into  Galilee,  and  promised  that  they 
should  see  Him  there,  when  He  intended  and  appointed 
to  see  them  the  same  day  in  Judea  and  in  Jerusalem,  where 
they  were  at  that  very  time.  The  cause  was,  that  the 
country  of  Judea  was  very  unquiet  and  much  molested,  and 
they  themselves  also  were  there  very  full  of  trouble  and 
fear :  in  order,  therefore,  that  they  might  enjoy  His  pre 
sence  with  greater  quiet  and  content,  He  commanded  them 
to  go  to  Galilee,  a  place  of  less  noise  and  more  quiet ; 
giving  us  to  understand,  that  although  Almighty  God 
sometimes  visits  us  amongst  the  troubles  and  tumults  of 


58  MEDITATION  VI. 

the  world,  yet  He  desires  that  we  should  seek  out  a  quieter 
place,  where  we  may  see  Him  for  a  longer  time,  and  con 
verse  with  Him  in  prayer  and  contemplation. (7)  And 
the  name  of  Galilee  also,  which  signifies  transmigration, 
implies  something  of  the  same  sort ;  for  they  who  desire 
to  see  and  enjoy  Christ  risen,  ought  to  transfer  and  change 
themselves  from  vice  to  virtue,  from  a  loose  to  a  stricter 
kind  of  life,  from  trouble  to  quiet,  from  lukewarmness  to 
fervour,  and  from  imperfection  to  perfection. 

Colloquy. — 0  most  sweet  Jesus,  since  Thou  art  so 
great  a  friend  of  Galilee,  transfer  me  with  this  trans 
migration  so  pleasing  to  Thyself;  that  I  may  be 
worthy  to  see  Thee  by  contemplation  in  this  life,  and 
afterwards,  being  removed  from  this  to  the  other,  may 
see  Thee  face  to  face  for  all  eternity.  Amen. 


MEDITATION  VI. 

OP  THE  APPEARANCE  TO  ST.  PETEE,  AND  OF  THE  THINGS  WHICH 
HAPPENED  PREVIOUSLY  TO  IT.  ^ 

POINT  I. 

The  devout  women  going  back  from  the  sepulchre, 
told  all  these  things  which  they  had  heard  of  the  angels, 
"  to  the  eleven,  and  to  all  the  rest,  who  were  mourning 
and  weeping."  And  they  hearing  that  He  was  alive,  did  not 
believe  them ;  "  and  these  words  seemed  to  them  as  idle 
tales  ;''  nay,  when  Mary  Magdalen  affirmed  that  she  had 
seen  Jesus,  as  little  did  they  believe  her.(l) 

1.  In  this  fact  is  described  to  us,  how  difficult  and  how 

(7)  S.  Greg.  Horn.  xxi.  in  Evang. 
(1)  Luo.  xxiv.  9.     Marc.  xvi.  10. 


OF  THE  APPEARANCE  TO  ST.  PETER.  59 

"heroic  the  act  of  faith  is,  which  lifts  us  up  to  believe  some 
things,  against  that  which  we  have  perceived  by  our  senses, 
and  how  ill  and  grudgingly  men  answer  to  Almighty  God, 
for  the  manifold  things  He  does  for  them,  disbelieving 
what  they  heard  to  have  been  done  by  God,  and  looking 
upon  the  testimony  as'  dotage,  whereas  it  is  more  gross 
dotage  in  them  not  to  believe  what  God  has  revealed.  For 
Christ  having  said  to  His  disciples  that  He  was  to  be  cru 
cified,  and  that  He  should  rise  again  the  third  day :  and 
these  devout  women  now  telling  them  the  message  of  the 
angels,  and  giving  them  a  sign  so  certain  as  that  they  were 
to  go  into  Galilee  and  there  see  Him,  as  He  Himself  had 
foretold  them  on  the  night  of  His  supper :  they  did  not 
believe  for  all  this,  but  considered  it  dotage,  to  think  that 
a  man  dead  on  the  cross,  left  without  blood,  and  wounded 
in  so  many  parts  of  His  body,  should  be  risen  again  :  quite 
forgetful,  not  only  of  the  revelation  of  Christ  Himself,  but 
of  the  raising  up  of  Lazarus,  and  of  other  miracles,  which 
their  master  had  done  before  their  eyes. 

Colloquy. — 0  supreme  master,  I  am  well  contented 
to  subdue  my  understanding  to  the  obedience  of  faith, 
and  to  deny  and  wholly  renounce  all  my  senses,  that 
I  may  believe  what  Thou  hast  revealed ;  for  I  know 
that  "  I  shall  rise  out  of  the  earth,  and  I  shall  be 
clothed  again  with  my  skin,  and  in  my  flesh,"  after  it 
has  been  converted  into  dust  and  ashes,  "  I  shall  see"  (2) 
Thee,  my  God  and  my  Saviour ;  this  my  hope  is  laid 
up  in  my  bosom,  because  I  do  not  doubt  Thine  omni 
potence,  and  much  less  Thy  will,  since  Thou  hast  re 
vealed  and  promised  that  it  shall  so  come  to  pass. 

2.  Hence  I  am  to  learn  carefully  to  fly  two  extremes  :— 
One,  that  of  those  who  over-lightly  believe  every  revelation 
and  vision  of  every  woman,  not  without  danger  of  believ- 

(2)  Job.  six.  25. 


60  MEDITATION  VI. 

ing  many  things,  "which  are  plain  dotage  and  dreams,  or 
mere  inventions  of  their  own  imaginations:- — the  other, 
that  of  those  who  are  overhard  and  difficult  to  be  convinced, 
and  take  all  that  they  hear  for  dotage,  which  is  an  egre 
gious  error ;  for  sometimes  even  women,  and  ignorant 
men,  for  their  devotion  and  their  fervour,  are  worthy  to 
have  true  visions  of  angels,  and  even  of  the  Lord  of  angels, 
as  is  to  be  seen  in  this  present  case ;  and  therefore  such 
ought  to  be  believed,  especially  when  those  visions  tend  to 
confirm  the  truths  of  our  holy  faith  ;  nor  is  it  a  greater 
error  to  call  the  dotage  of  the  imagination,  God's  revela 
tion,  than,  on  the  other  hand,  to  call  God's  revelation  the 
dotage  of  the  imagination. 

POINT  IT. 

Amongst  the  disciples,  the  two  most  fervent,  who  ex 
celled  most  in  the  love  of  Christ  our  Lord,  were  Peter 
and  John.  "Peter  therefore  went  out  and  that  other  disciple, 
and  they  came  to  the  sepulchre,  and  they  both  ran  together, 
and  that  other  disciple  did  outrun  Peter,  and  came  first  to 

the  sepulchre, but  yet  he  went  not  in.  Then  cometh 

Simon  Peter  following  him,  and  went  into  the  sepulchre, 
and  saw  the  linen  clothes  lying,  and  the  napkin  that  had 
been  about  His  head,  not  lying  with  the  linen  clothes,  but 
apart,  wrapped  up  in  one  place ;"  which  was  a  certain  sign 
that  the  body  had  not  been  taken  away  by  stealth,  but 
had  risen  ;  "  and  he  saw  and  believed"  (3)  that  which  the 
•women  had  related  to  them. 

1.  Here  we  may  consider,  that  these  two  disciples  were 
not  in  the  same  extreme  as  the  rest,  who  took  the  revela 
tion  related  by  the  women  for  mere  dotage ;  but  yet  they 
would  try  whether  the  ground  and  signs  of  that  revelation 
were  good  or  not.  For  it  is  the  property  of  such  as  are 

(3)  Joan.  xx.  3. 


OF  THE  APPEARANCE  TO  ST.  PETER.  61 

wisely  fervent,  to  use  diligence,  that  they  may  attain  to 
sufficient  certainty  in  things  relating  to  Almighty  God, 
and  because  love  overcomes  all  kinds  of  difficulties,  there 
fore,  although  these  disciples  know  what  great  persecutions 
the  Jews  would  raise  up  against  the  disciples  of  Jesus 
Christ,  and  that  they  had  set  a  guard  to  keep  the  sepul 
chre,  yet  they  resolved  within  themselves  to  go  to  it,  to 
see  that  which  was  related  by  the  women. 

2.  But  it  was  not  without  mystery  that  the  angels  did 
not  appear  to  them  as  to  the  women  ;  the  reason  of  which 
probably  was,  that  such  an  appearance  was  not  needful, 
since  from  the  women's  revelation,  and  from  the  sign  which 
they  themselves  saw  of  the  linen  clothes,  which  remained 
there  gathered  together,  they  believed  Christ  to  be  truly 
risen,  and  reminded  themselves  on  this  occasion  of  the  words 
which  their  master  had  spoken  at  His  last  supper.  And 
hence  it  may  be  seen,  that  the  visions  and  appearances 
of  holy  angels  are  not  signs  of  greater  sanctity,  since  they 
are  sometimes  granted  to  those  who  are  more  tender  and 
weaker  in  virtue. 

3.  By  these  two  apostles,  Peter  and  John,  are  repre 
sented  the  principal  virtues  with  which  we  are  to  seek 
Christ,  namely,  faith  and  charity.  For  faith  discovers  the 
truths,  and  enters,  first  with  St.  Peter  into  the  sepulchre, 
and  presently  afterwards  love  enters,  as  St.  John  entered, 
and  with  this  entrance,  faith  is  increased  and  strengthened, 
and  its  knowledge  rendered  more  perfect.  In  the  same  two 
apostles,  are  likewise  represented  the  two  lives,  active  and 
contemplative,  which  bring  us  to  Christ;  the  active  goes 
before,  disposing  and  preparing,  and  then  follows  the  con 
templative,  possessing  and  enjoying. 

Colloquy. — 0  most  loving  Jesus,  enlighten  my  faith 
and  inflame  my  charity,  that,  laying  aside  all  human 


62  MEDITATION  VI. 

fear,  I  may  seek  Thee  and  enter  in  where  Thou  de- 
sirest  I  should  find  Thee :  perfect  me  with  the  exer 
cises  of  the  active  life,  in  all  kind  of  virtue,  in  order 
that  I  may  ascend  to  the  exercises  of  the  contempla 
tive  life,  and,  by  means  of  them,  may  enter  into  "the 
secret  of  Thy  face, "(4)  to  see,  and  to  enjoy,  the  beauty 
and  splendour  which  Thou  hast  in  Thy  glory.  Amen. 

The  mystery  contained  in  the  circumstance  of  Christ 
our  Lord  leaving  the  linen  clothes  in  the  sepulchre,  is 
pointed  out  at  the  end  of  the  second  meditation. 

POINT    III. 

St.  Peter  and  St.  John  returning  into  the  city,  St. 
Peter  went  apart  by  himself,  "  secum  mirans,  quod  factum 
fuerat/"  Wondering  in  himself  afc  that  which  was  como 
to  pass,  (5)  that  is,  pondering  with  himself  and  rumina 
ting  upon  what  he  had  heard  and  seen  in  the  sepulchre  ; 
and  as  he  was  thus  meditating,  Christ  our  Lord  appeared 
to  him,  as  may  be  collected  from  those  words  which  St. 
Luke  reports  to  have  been  spoken  by  the  other  apostles : 
"  Surrexit  Dominus  vere,  et  apparuit  Simoni.''  "  The  Lord 
is  risen  indeed,  and  hath  appeared  to  Simon."(6) 

1.  St.  Peter  rendered  himself  worthy  of  this  appearance 
of  Christ  our  Lord,  disposing  himself  for  it  by  the  dili 
gence  which  he  used  in  going  to  the  sepulchre,  and  by  the 
meditation  which  he  retired  to  make  by  himself  on  the 
things  which  he  had  seen.  And,  notwithstanding  that  St. 
John  went  also  with  him  to  the  sepulchre,  yet  we  do  not 
read  that  Christ  our  Lord  appeared  to  him;  where  we  may 
observe,  that  Almighty  God  often  imparts  greater  favours 
to  such  sinners  as  have  truly  repented,  than  to  the  just  who 
have  not  sinned,  in  order  to  comfort  and  encourage  such 
penitents;  as  is  declared  in  the  parable  of  the  prodigal  son, 
(4)  Ps.  xxx.  21.  (5)  Luc.  xxiv.  12.  (6)  Ibid.  xxiv.  34. 


OF  THE  APPEARANCE  TO  ST.  PETER.       63 

It  was  not  without  cause,  therefore,  that  the  first  man  and 
the  first  woman,  to  whom,  as  the  Evangelists  relate,  Christ 
our  Lord  appeared  after  His  Besurrection,  were  such  as 
had  been  first  sinners ;  that  so,  "  where  sin  abounded," 
"  grace  "  also  might  "  more  abound."(7)  Hence  I  will 
encourage  myself  to  put  my  confidence  in  Almighty  God, 
although  I  have  been  a  grievous  sinner,  and  will  dispose 
myself  by  prayer  and  fervour  of  life  to  receive  His  gifts, 
who  on  His  part  is  ready  to  give,  and  liberal  in  giving. 

2.  I  will  consider  the  great  confusion  and  shame  which 
St.  Peter  felt  when  he  saw  himself  before  his  master, 
remembering  that  he  had  denied  Him ;  and  it  is  to  be 
believed  that  he  cast  himself  at  His  holy  feet,  bitterly 
lamenting  his  former  sins,  and  craving  pardon  of  Christ  our 
Lord,  who,  without  doubt,  comforted  him,  and  assured  him 
of  pardon,  and  replenished  his  soul  with  unspeakable  joy. 
Oh  what  tender  words  did  Christ  our  Lord  use  to  him,  and 
what  wholesome  admonitions  did  He  give  him  !  We  may 
imagine  that  He  said  to  him,  "  'Pax  tecum,' — peace  be 
unto  thee, — fear  not,  it  is  T, — thy  sins  are  forgiven  thee, — 
confirm  thy  brethren."  (8)  Oh  how  was  the  heart  of  the 
holy  apostle  lightened  by  the  sight  and  words  of  his  blessed 
master  !  How  was  he  confirmed  in  faith,  and  how  inflamed 
in  his  love  ! 

Colloquy. — 0  sweet  Jesus,  how  great  is  the  multi 
tude  and  sweetness  of  Thy  mercies  towards  all  sinners, 
who,  from  the  bottom  of  their  hearts,  repent  of  their 
sins  !  Doubtless  Thou  wouldst  have  received  Judas, 
if  he  had  done  the  penance  that  Peter  did.  Blessed 
be  Thy  mercy,  0  Lord,  by  which  I  beseech  Thee  to 
make  me  worthy  of  the  vision  of  Thy  majesty,  in  the 
kingdom  of  Thy  glory.  Amen. 

(7)  Rom.  v.  20. 
(8)  Joan.  xx.  19  ;  vi.  20.    Luc.  vii.  48 ;  xxii.  32. 


64  MEDITATION  VI. 

3.  Consider  St.  Peter,  with  great  joy  and  exultation  of 
mind,  returned  to  the  place  where  his  fellow  apostles  were, 
to  confirm  them  in  their  faith,  as  Christ  our  Lord  had  com 
manded  him ;  and  his  testimony  was  so  powerful,  that 
many  believed  upon  it,  as  may  be  gathered  from  the  very 
words  which  they  spoke,  saying, — "  Surrexit  Dominus  vere, 
et  apparuit  Simoni."  "  The  Lord  is  risen  indeed,  and  hath 
appeared  to  Simon.''  As  if  they  had  said:  "He  is  risen, 
not  in  figure,  or  appearance,  but  in  all  truth  and  certainty. 
And  this  we  know,  not  because  He  appeared  to  Mary 
Magdalen,  or  to  other  women,  but  because  He  appeared  to 
Simon,  whose  testimony  is  of  great  authority."  Whence 
I  will  learn,  by  the  example  of  this  apostle,  to  show  myself 
grateful  for  the  benefits  received  from  our  Lord,  and  to 
make  use  of  them  to  confirm  my  brethren  in  true  virtue ; 
which  I  am  bound  to  perform  so  much  the  more  diligently, 
as  I  have  received  greater  talent  to  persuade  others,  and  to 
be  believed. 

Colloqinj. — 0  glorious  apostle,  with  great  reason 
art  thou  called  Simon,  that  is  to  say,  obedient,  since 
thou  art  so  truly  obedient  to  the  voice  of  thy  master, 
in  fulfilling  that  which  He  has  commanded  thee, 
doing  the  office  of  a  rock  as  Peter,  and  of  a  head  as 
Cephas,  by  confirming  and  strengthening  the  faith  of 
thy  fellow  disciples,  whose  head  thou  art  to  be  :  con 
firm  in  like  manner  my  feeble  faith,  and  perfect  my 
imperfect  obedience,  in  order  that  I  may  believe  with 
great  firmness  that  which  thou  didst  believe,  and  obey 
my  Lord  with  great  fervour  as  thou  didst  obey. 
Amen. 


APPEARANCE  TO  THOSE  WHO  WENT  TO  EMMAUS.       65 


MEDITATION  VII. 

OF  THE  APPEARANCE  MADE  TO  THE  TWO  DISCIPLES  THAT  WENT  TO 
EJttlAUS.  _ 

POINT  I. 

"And  behold  two  of  them,"  who  had  heard  of  the 
women  what  the  angels  had  told  unto  them,  "  went  the 
same  day  to  a  town  which  was  sixty  furlongs  from  Jerusalem, 
named  Emmaus.  And  they  talked  together  of  all  those 
things  which  had  happened.  And  it  came  to  pass  that  while 
they  talked  and  reasoned  with  themselves,  Jesus  also  draw 
ing  near,  went  with  them.  But  their  eyes  were  held  that 
they  should  not  know  him."(l) 

1.  Consider,  first,  the  cause  why  these  two  disciples 
went  out  of  Jerusalem  upon  this  occasion,  which  was  in 
order  that  they  might  withdraw  themselves  from  that  place, 
which  they  considered  dangerous,  and  take  some  refresh 
ment  in  the  town  of  Eramaus,  in  which  one  of  them  was 
born ;  but  the  mystical  cause  was,  that  we  might  under 
stand  how  the  passion  of  fear  and  sorrow  is  wont  to  be 
the  cause  that  the  soul  departs  out  of  Jerusalem,  which  is 
interpreted  the  vision  of  peace,  and  from  the  society  and 
company  of  the  disciples  of  Christ,  who  are  the  good  and 
godly,  to  seek  some  bodily  ease,  and  some  indulgence  of 
the  flesh  amongst  carnal  kindred,  or  worldly  persons, 
represented  by  Emmaus,  which  is  interpreted,  a  people 
despised,  or  a  timorous  council ;  taking  indeed  in  this  erro 
neous  counsel,  as  making  light  of  the  comfort  of  heaven^ 
to  hearken  to  the  counsel  of  the  earth.  I  will,  therefore, 
endeavour  never  to  render  myself  subject  to  this  passion, 
for  unless  the  mercy  of  Almighty  God  hinder  those  counsels 

(i;  Luc.  xiiv.  13.    Marc.  xvi.  2.    S.  Th.  3,  p.  q.  Iv.  art.  4. 


66  MEDITATION  VII. 

which  it  suggests,  I  shall  come  to  lose  myself  by  listening 
to  them. 

2.  I  will  meditate  on  the  causes  for  which  Christ  our  Lord 
vouchsafed  to  appear  to  these  two  disciples,  as  they  walked 
in  this  journey. 

i.  The  first  cause  was  the  compassion  with  which  He  was 
touched  towards  them,  desiring,  like  a  good  pastor,  to  bring 
back  to  the  fold  these  two  straying  and  wandering  sheep, 
that  so  we  may  understand  how  vigilant  He  is  in  this  His 
office,  hastening  towards  us  with  His  mercy  when  we  are  in 
the  greatest  necessity,  and  following  us  when  we  have 
departed  far  from  Him,  till  at  last  He  overtakes  us. 

Colloquy. — 0  blessed  be  so  good  a  pastor,  who 
watches  so  carefully  over  His  flock  :  it  plainly  appears, 
dear  Lord,  that  Thou  hast  exposed  Thy  life  for  this 
flock,  and  hast  redeemed  it  with  Thy  precious  blood, 
since  Thou  art  so  careful  to  gather  it  together  within 
the  fold  of  Thy  Church,  and  from  that  fold  to  bring 
it  to  the  fold  of  Thy  glory. 

ii.  The  second  cause  was,  that  those  two  disciples  were 
much  perplexed  and  distressed  as  they  went  along ;  and  it 
belongs  to  Christ  our  Lord,  and  is  very  usual  with  Him, 
speedily  to  assist  and  succour  such,  to  moderate  their  sad 
ness,  and  to  send  them  some  refreshment  under  it,  accord 
ing  to  that  which  He  Himself  said  by  the  kingly  prophet, 
— "  /  am  with  him  in  tribulation.^  (2) 

Colloquy. — 0  my  soul,  if  thou  sawest  Him,  who  is 
present  with  thee  in  thy  tribulations,  although  veiled 
and  disguised,  doubtless  thou  wouldst  be  joyful  in 
them,  holding  it  for  a  great  blessing  to  be  afflicted  in 
exchange  for  the  blessings  of  His  presence. 

iii.  The  third  cause  was,  because  they  were  discoursing  of 
(2)  Ps.  xc.  15. 


APPEARANCE  TO  THOSE  WHO  WENT  TO  EMMAUS.      67 

godly  things  by  the  way,  and  Christ  our  Lord  is  well 
pleased  to  be  present  at  such  sort  of  colloquies,  and,  there 
fore,  in  the  midst  of  these  discourses,  He  joined  Himself  to 
them,  according  to  that  which  He  Himself  had  said  :— 
"  Where  there  are  two  or  three  gathered  in  my  name, 
there  am  I  in  the  midst  of  them."(3)  Hence  I  will  gather, 
how  good  a  thing  it  is,  always,  and  in  all  places,  to  speak 
of  God,  and  to  employ  ourselves  in  such  discourses  with 
our  companions,  especially  in  the  time  of  tribulation,  since 
Christ  our  Lord  comes  with  such  great  speed  to  comfort 
those  who  are  thus  engaged ;  and,  on  the  contrary,  how  evil 
it  is  to  talk  of  evil  and  profane  things,  because  Christ  our 
Lord  does  not  join  Himself  to  such  as  talk  of  these  things, 
but  retires  and  flies  from  them. 

3.  I  will  consider  lastly,  how  the  eyes  of  these  disciples 
were  withheld  from  knowing  Christ  because  of  their  little 
faith,  for  which  defect  our  Lord  permitted  this  impedi 
ment,  till  such  time  as  their  faith  was  more  perfect ;  for, 
as  the  prophet  Isaiah  says, — "  Unless  you  believe,  you  shall 
not  understand."  (4)  Another  cause  was  the  great  sad 
ness  and  inward  affliction  which  had  seized  upon  them ; 
here  we  are  taught  that  Christ  our  Lord  is  often  present 
with  us  in  our  temptations  and  tribulations,  helping  us  to 
fight,  and  to  suffer  them  with  patience :  though  we  neither 
see  Him,  nor  observe  that  He  is  present  with  us,  but  sup 
pose  that  He  is  absent,  because  we  do  not  feel  the  favour 
of  sensible  consolation. 

Colloquy. — 0  good  Jesus,  suffer  not  my  offences  to 
cause  so  great  a  dimness  of  sight  in  my  soul,  as  to 
hinder  me  from  seeing  Thee,  when  Thou  art  present, 
and  from  knowing  Thee  when  Thou  speakest  within 
my  heart :  but  if,  in  Thy  secret  providence,  Thou 

(3)  Mat.  xviii.  20.  (4)  Isa.  vii.  9,  juxta  Septuag. 


68  MEDITATION  VII. 

hidest  Thyself  from  me,  yet,  let  not  the  presence  of 
Thy  grace  be  wanting  to  me,  lest  I  be  wanting  through 
my  frailty,  in  that  which  I  ought  to  perform  for  Thee. 
Amen. 

POINT  II. 

And  He  said  to  them, — "  What  are  these  discourses  that 
you  hold  one  with  another,  as  you  walk,  and  are  sad? 
And  the  one  of  them  whose  name  was  Cleophas,  answer 
ing,  said  to  Him,  '  Art  Thou  only  a  stranger  in  Jerusalem, 
and  hast  not  known  the  things  that  have  been  done  there 
in  these  days  V  To  whom  He  said,  « What  things  V  And 
they  said,  '  Concerning  Jesus  of  Nazareth,  who  was  a 
prophet,  mighty  in  work  and  word,  before  God  and  all  the 
people.  And  how  our  chief  priests  and  princes  delivered 
Him  to  be  condemned  to  death,  and  crucified  Him.  But 
we  hoped  that  it  was  He  that  should  have  redeemed 
Israel.'  "  (5) 

1.  Consider  first,  the  sweetness  of  Christ  our  Lord,  in 
this  discourse  with  His  disciples,  to  induce  them  to  dis 
cover  the  wound  of  their  unbelief,  and  to  cure  it  at  the 
root ;  for  which  purpose  He  asked  them  what  were  the 
subjects  of  their  discourse,  making  as  if  He  did  not  know 
them,  because  He  desired  to  hear  them  out  of  their  own 
mouths  ;  and,  in  particular,  He  takes  delight  in  hearing  us 
speak  together  of  those  things,  which  He  has  suffered  for 
our  sakes,  not  at  all  offended  at  the  mention  of  them, 
although  they  were  so  ignominious.  Whence  I  will 
gather,  that  it  is  the  property  of  the  Spirit  of  Christ  to 
move  us  by  His  inspirations  to  speak,  for  two  causes ; 
first,  to  publish  the  greatness  of  Almighty  God,  and  His 
glory ;  and  next,  to  discover  our  own  calamities,  and  to  be 
cured  of  them. 

(5)  Luc.  xxiv.  17. 


APPEARANCE  TO  THOSE  WHO  WENT  TO  EMMAUS.      69 

2.  With  regard  to  the  disciples,  I  will  meditate  on  the 
high  thoughts  which  they  had  of  their  master,  although 
defective  in  regard  to  His  divinity  ;  for  they  said  of  Him, 
first,  that  He  was  "  mighty  in  works,"  secondly,  "  in  words,1' 
thirdly,  "before  God  ;''  fourthly,  "  before  all  the  people." 

Colloquy* — I  rejoice,  0  King  of  Glory,  that  Thou 
art  mighty  in  works,  both  in  deeds  of  heroic  sanctity 
and  in  stupendous  miracles,  in  which  Thou  manifestest 
Thy  infinite  bounty  and  omnipotence.  I  rejoice,  like 
wise  that  Thou  art  mighty  in  words,  teaching  celestial 
doctrine,  which  illuminates  the  understanding,  and 
inflames  the  will,  and  allures  them  to  virtue  and  truth, 
in  wbicb  Thou  showest  Thy  infinite  wisdom-  I  rejoice 
that  Thou  art  so  mighty  before  God  as  to  appease 
His  anger,  and  to  obtain  such  abundant  mercy  for  all 
men,  in  which  Thou  showest  the  equality  that  Thou 
hast  with  Him.  I  also  rejoice  that  Thou  art  so 
mighty  before  all  people,  changing  the  hearts  of  men, 
and  attracting  tbem  to  Thy  service,  in  which  Thou 
discoverest  the  efficacy  of  Thy  grace.  Manifest,  0 
Almighty  Lord,  this  Thy  might  in  me,  that,  according 
to  my  strength,  I  may  also  be  mighty  both  in  words 
and  works  before  God,  and  before  men,  working  and 
speaking  such  things  only  as  may  be  pleasing  to 
Almighty  God,  and  may  edify  my  neighbour  to  Thy 
honour  and  glory.  Amen. 

In  these  four  things  I  ought  to  study  to  excel,  in  the 
same  order  as  they  are  set  down.  For,  I  shall  not  be 
mighty  in  words,  if  I  am  not  mighty  in  works ;  neither 
shall  I  be  such,  if  I  be  not  first  such  before  God :  and  if  I 
be  mighty  before  God  by  means  of  prayer,  and  confidence 
in  His  omnipotence,  I  shall  be  much  more  mighty  before 
men,  as  the  angel  said  to  the  patriarch  Jacob.  (6) 

3.  The   disciples  discovered  their  frailty   and   lack  of 

(6)  Gen.  xxxii.  28. 


70  MEDITATION  VII.  . 

•faith,  saying :  "  We  hoped  that  it  was  He  that  should  have 
redeemed  Israel ;"  as  if  they  had  said,  "  but  this  His  death 
happening,  we  have  lost  this  hope."  "  And  noiv,  besides 
all  this,  to-day  is  the  third  day,  since  these  things  were 
done;  yea,  and  certain  women  also  of  our  company 
affrighted  us,  who,  before  it  was  light,  were  at  the  sepul 
chre,  and  not  finding  His  body,  came,  saying  that  they 
had  also  seen  a  vision  of  angels,  who  say  that  He  is 
alive.  "(7)  Where  is  represented  the  frailty  and  weakness 
of  the  imperfect,  who  are  wont  to  lose,  on  a  sudden,  their 
great  esteem  for  Almighty  God,  and  His  proceedings,  in 
consequence  of  some  adverse  event  falling  out  contrary  to 
their  own  imperfect;  judgment,  not  knowing  the  ways  which 
Almighty  God  takes  to  bring  His  purposes  to  pass ;  like 
these  two  disciples,  who  could  not  conceive  that  the  death 
of  Christ  was  a  most  fit  means  for  the  redemption  of  Israel, 
which  they  expected. 

POINT  III. 

Jesus  said  to  them : — "  O  foolish  and  slow  of  heart  to 
believe  in  all  things  wnich  the  prophets  have  spoken.  0  wjlit 
not  Christ  to  have  suffered  these  things,  and  so  to  enter  into 
His  glory  ?  And,  beginning  at  Moses  and  all  the  prophets, 
He  expounded  to  them  in  all  the  Scriptures  the  things  tha  t 
were  concerning  Him.'*  (8) 

1.  Here  is  to  be  considered,  first,  the  sharpness  of  the 
reproof  given  by  our  Lord,  which  yet  proceeded,  not  from 
indignation,  but  from  zeal  and  commiseration,  and  was 
intended  to  stir  up  and  quicken  their  faith,  and  to  draw 
them  out  of  the  ignorance  into  which  they  had  fallen. 
He  called  them  "  fools,"  or  ignorant,  because,  having  heard 
Him  make  mention  so  many  times  of  this  mystery,  they 
did  not  yet  understand  it.  He  1  ewise  called  them  "  slow 
(7)  Luc.  xxiv.  22.  (8)  Luc.  xxiv.  25. 


APPEARANCE  TO  THOSE  WHO  WENT  TO  EMMAUS.       71 

of  heart,"  because,  having  sufficient  reasons  and  motives  to 
believe  His  Resurrection,  yet  they  still  stood  in  doubt 
of  it. 

Colloquy. — 0  sovereign  master,  with  how  much 
greater  reason  mayest  Thou  reprove  me,  and  ?a  y  to 
me  :  0  foolish  and  slow  of  heart  to  believe  all  things 
which  the  prophets  and  Evangelists  have  spoken ; 
since  there  are  many  of  these  things  which  I  do  not 
know  as  I  ought,  and  do  not  believe  with  a  lively 
faith,  so  as  to  put  them  in  practice.  Take  from  me, 
dear  Lord,  this  my  folly  and  slowness  of  heart,  that  I 
may  both  know  Thee  and  serve  Thee  as  I  am  bound  to 
do.  Amen. 

2.  Consider  that  profound  and  admirable  reason  which 
Christ  our  Lord  added  to  this  reproof: — "  Ought  not  Christ 
to  have  suffered  these  things,  and  so  to  enter  into  His  glory?" 
— giving  them  to  understand  that  their  ignorance  and  hard 
ness  of  heart  proceeded  from  their  not  fully  believing  this 
truth. 

Colloquy. — 0  my  soul,  open  thine  eyes,  and  con 
sider,  that  if  it  were  necessary  that  Christ  should 
suffer  such  and  so  grievous  afflictions,  and  so  enter 
into  His  glory,  which  yet  was  His  by  title  of  inheri 
tance,  as  being  the  Son  of  the  Eternal  Father  by 
generation,  much  more  necessary  is  it,  that  thou 
shouldst  suffer  something  to  enter  into  that  glory 
which  is  none  of  thine,  but  only  God's ;  to  which, 
through  His  only  mercy,  He  has  ordained  thee.  And 
if  thou  thinkest  the  same  not  necessary,  thou  art  a 
fool,  slow,  and  hard  of  heart,  and  worthy  to  be  re 
proved  ;  but  if  thou  believest  this  with  a  lively  faith, 
work  as  thou  believest,  suffering  such  labours  and 
afflictions  as  shall  befall  thee,  since  it  is  written — "All 
that  will  live  godly  in  Christ  Jesus,  shall  suffer  per 
secution  ;"  (9)  that  is,  for  the  love  of  Him. 

(9)  2  Tim.  iii.  12. 


72  MEDITATION  VII. 

3.  Consider  tlie  efficacy  with  which  Christ  our  Lord  began 
to  interpret  to  them  the  divine  scriptures,  opening  the  interior 
of  their  soul,  in  order  that  they  might  understand  them, 
and  inflaming  their  hearts  with  a  most  ardent  fire  of  love, 
that  they  might  be  affected  to  them,  and  to  Him,  who  did 
interpret  them,  for  so  they  said  afterwards : — "  Was  not  our 
heart  burning  within  us,  whilst  He  spoke  in  the  way,  and 
opened  unto  us  the  scriptures?"  (10)  This  declaration 
they  call,  "  to  open  the  scriptures,"  which  were  before  shut 
to  them,  since  it  drew  the  mysteries  to  light,  which  were 
hidden  in  them. 

Colloquy. — 0  Heavenly  master,  who  boldest  in 
Thy  hand  the  key  of  David,  (11)  to  shut  and  open 
after  Thine  own  will  the  divine  scriptures,  shutting 
them  to  the  proud,  and  opening  them  to  the  humble  : 
open  them,  0  my  Lord,  to  this  Thine  unworthy  ser 
vant,  so  that  my  understanding  may  remain  illustrated 
with  the  verity  of  the  mysteries  which  lie  hidden 
therein,  and  my  will  be  inflamed  with  the  charity 
Thou  discoverest  in  them.  Speak,  Lord,  to  me,  in 
the  way  of  this  life,  that  so  my  heart  may  burn  within 
me,  and  my  soul  be  melted  with  the  sweetness  of  Thy 
voice. (12)  O  blessed  disciples,  which  deserved  to 
hear  so  divine  a  master,  whose  words  are  so  many 
torches,  which  give  light  and  burn  to  illuminate  and 
inflame  those  that  hear  them  :  beseech  Him  to  speak 
to  me  as  He  spake  to  you,  taking  compassion  of  my 
necessity,  as  He  did  of  yours.  Amen. 

POINT  IV. 

"  And  they  drew  nigh  to  the  town,  whither  they  were 
going,  and  He  made  as  though  He  would  go  farther. 
But  they  constrained  Him,  saying: — '  Stay  with  us,  be- 

(10)  Luc.  xxiv.  32.         (11)  Apoc.  iii.  7.        .  (12)  Cant.  ii.  14. 


APPEARANCE  TO  THOSE  WHO  WENT  TO  EMMAUS.       73 

cause  it  is  towards  evening,   and   the   day   is  now  far 
spent.'  »  (13) 

1.  Christ  our  Lord  made  as  though  He  would  leave 
these  disciples  and  go  farther,  though,  in  truth,  His  desire 
was  to  stay  with  them.     This  was  to  signify  that  in  their 
opinion  He  was  far  from  them  ;  and  also  to  provoke  the 
fire  to  burst  forth  which  burned  within  them,  that  thus 
they  might  invite  and  detain  Him,  and  by  this  exterior 
work  of  harbouring  a  pilgrim,  might  make  themselves  wor 
thy  to  harbour  God  within  their  souls,  and  to  have  Him 
manifested  to  them. 

Colloquy. — 0  sweet  Jesus,  although  Thou  dost 
dissemble,  yet  certain  it  is  that  Thy  "  delights  "  are 
"  to  be  with  the  children  of  men, "(14)  and  Thou  much 
more  desirest  to  be  with  them  than  they  desire  to  be 
with  Thee  :  indeed,  if  they  desire  to  have  Thee  with 
them,  it  proceeds  from  this,  that  Thou  dost  first  infuse 
this  desire  into  them,  so  to  accomplish  Thine  own.  I 
give  Thee  thanks  for  this  immense  charity,  which 
Thou  bearest  to  Thine  elect,  by  the  which  I  humbly 
beseech  Thee  not  to  exclude  me  from  my  part  in  it. 
Amen. 

2.  The   disciples   not   only   invited  Christ,  but  "con 
strained  "  Him  to  tarry  with  them :  for  Christ  our  Lord 
feels  great  delight  when  we  constrain  Him,  with  prayers, 
sighs,  tears,  penances,  and  importunate  supplications,  and 
allege  titles,  and  reasons,  which  in  a  manner  force  Him 
to  grant  us  what  we  crave  of  Him  :  yea,  even  when  we 
come  to  use  that  importunate  word,  which  Jacob  used,  say 
ing:—  "  I  will  not  let  Thee  go  except  Thou  bless  me,"(15) 
nor  desist  to  wrestle  with  Thee,  until  Thou  grant  me  what 
I  ask.     Yet  in  very  truth,  on  such  occasions  we  do  not 

(13)  Luc.  xxiv.  28. 
(14)  Prov.  viii.  31.  (15)  Gen.  xxxii.  26. 


74 


MEDITATION   VII. 


force  Him,  but  His  bounty,  charity,  and  mercy,  force  Him 
to  favour  us ;  for  He  Himself  imprints  and  infuses  that 
spirit  into  us  by  which  we  do  Him  violence.  And,  in  a 
business  of  such  importance  as  my  salvation,  I  ought  not 
to  proceed  coldly  or  slowly,  but  to  use  all  diligence,  yea, 
and  violence  as  far  as  the  same  Lord  will  permit  me. 

3.  To  this  effect  it  will  be  good  to  consider  the  prayer 
•which  these  disciples  made,  saying : — "  Stay  with  us,  0 
Lord,  because  it  is  towards  evening,  and  the  day  is  now  far 
spent"  Now  they  call  Him  "  Lord,"  whom  before  they 
called  "  a  stranger"  because  of  the  great  reverence  and  love 
which  they  had  conceived  for  Him ;  and  alleged  for  a  reason 
to  detain  Him,  because  it  was  towards  night,  and  that  the 
day  was  far  spent. 

Colloquy. — 0  good  Jesus,  stay  with  ine,  because 
in  my  soul,  the  light  of  faith  begins  to  be  darkened, 
the  splendour  of  virtue,  and  the  fervour  of  charity, 
begin  to  wax  cold  and  decline  ;  if  Thou  departest  from 
me  I  shall  be  converted  into  an  obscure  and  cold 
night :  stay  also  with  me,  0  Lord,  because  the  day 
of  my  life  draws  towards  night,  and  Thy  presence  is 
now  more  needful  to  me  as  the  night  of  my  death 
approaches  nearer.  Thou  saidst,  dear  Lord,  "  If  any 
one  love  me,  he  will  keep  my  word,  and  my  Father 
will  love  him,  and  we  will  come  to  him,  and  will  make 
our  abode  with  him."  (16)  I  desire,  0  my  Lord,  to 
love  Thee,  and  to  obey  Thee  with  the  whole  affection 
of  my  heart :  stay,  therefore,  Lord,  with  me,  that  I 
may  accomplish  my  desire,  and  attain  to  the  life 
eternal;  where  I  shall  for  ever  abide  with  Thee. 
Amen. 

This  ejaculatory  prayer,  which  the  Church  uses  at  this 
time,  we  may  likewise  often  use  with  the  same  spirit,  as 
has  been  put  down  in  the  preceding  meditation. 

(16)  Joan.  xiv.  23. 


APPEARANCE  TO  THOSE  WHO  WENT  TO  EMMAUS.      75 
POINT  V. 

"  And  it  came  to  pass  whilst  He  was  at  table  with  them 
He  took  bread,  and  blessed,  and  brake,  and  gave  to  them. 
And  their  eyes  were  opened,  and  they  knew  Him  :  and  He 
vanished  out  of  their  sight."  (17) 

1.  Here  we  are  to  consider  the  causes  why  Christ  our 
Lord  would  manifest  Himself  to  these  disciples,  while  sitting 
with  them  at  the  table. 

i.  The  first  cause  was,  to  make  us  understand  how  greatly 
He  esteemed  hospitality  and  charity,  and  how  these  works 
of  mercy  dispose  us  to  receive  Christ  in  His  poor,  and  to 
obtain  great  favours ;  for,  as  St.  Gregory  says,  (18)  these 
disciples  were  not  illuminated  when  they  heard  the  precepts 
of  Christ,  but  when  they  accomplished  them. 

ii.  The  second  cause  was,  to  make  us  understand  that 
examples  are  much  more  powerful  than  words,  when  any  one 
would  have  himself  known.  For  Christ  our  Lord,  powerful 
in  the  one,  and  in  the  other,  shewed  them  in  the  way,  the 
sweetness  and  wisdom  of  His  words ;  but  at  the  table,  the 
gravity  and  modesty  with  which  He  was  accustomed  to 
take  the  bread  into  His  hands,  the  devotion  with  which  He 
blessed  it,  the  thanks  He  gave  to  His  Father  for  it,  and 
the  charity  with  which  He  imparted  it  unto  others.  And, 
at  the  sight  of  these  virtues,  the  eyes  of  their  soul  were 
opened  so  that  they  knew  Him. 

iii.  The  third  cause  was,  to  signify  the  efficacy  of  the 
most  holy  Sacrament  of  the  Eucharist,  figured  by  this  bread, 
if  it  was  not  rather  the  Sacrament  itself,  as  some  say, 
which  has  virtue  to  illuminate  the  soul,  and  to  enlighten 
the  inward  eyes  much  better  than  the  honey  which  en 
lightened  the  eyes  of  Jonathan,  son  of  Saul :  for  the  taste 
of  the  sweetness  which  is  received  in  this  meat,  discovers 

(17)  Luc.  xiv.  30.  (18)  Horn,  xxiii.  in  Evang. 


76  MEDITATION  VII; 

to  us  by  experience,  the  excellency  and  sublimity  of  Christ 
our  Lord  whom  it  contains,  and  by  means  of  whose  pre 
sence  ifc  works  such  marvellous  effects.  From  these  three 
causes,  I  will  conceive  great  desires  to  exercise  the  three 
things  before  specified,  viz.,  the  works  of  mercy — to  give  good 
examples  to  others, — and  often  to  receive  the  Blessed  Sa- 
erament ;  beseeching  this  celestial  master  to  help  me  so  to 
exercise  them,  that  my  eyes  may  be  opened  to  know  and 
serve  Him  as  He  deserves. 

2.  Lastly,  I  will  ponder  the  causes  why  Christ  our  Lord 
presently  disappeared,  and  left  them  at  a  time  when  they 
were  principally  to  taste  His  presence. — This  He  did  to 
show  the  truth  of  that  sentence  of  holy  Job,  where  it  is 
said : — "  Thou  visitest  him  early  in  the  morning,  and  Thou 
provest  him  suddenly. "  (19)  For,  in  this  mortal  life,  the 
visitations  of  Almighty  God  are  not  of  long  continuance, 
nor  of  set  purpose,  but  as  in  passing,  so  that,  as  soon  as  He 
appears  He  withdraws  Himself,  partly  for  our  exercise, — 
partly  that  we  may  attend  to  the  works  of  charity  towards 
our  neighbours.  And  so  it  happened  in  this  present  case : 
for,  as  soon  as  Christ  our  Lord  had  vanished  out  of  their 
sight,  the  two  disciples,  replenished  with  unspeakable  joy 
at  having  seen  Him,  and  blaming  their  own  slowness  for 
not  having  known  Him  in  the  way,  when  they  heard  Him 
speak,  and  their  hearts  burned  with  His  holy  words,  re 
turned  to  Jerusalem,  to  declare  this  joyful  news  immedi 
ately  to  the  apostles,  publishing  that  they  had  seen  Him, 
and  knew  Him  in  breaking  of  bread.  So  that  those  who, 
as  they  went  to  Emmaus,  walked  slowly,  and,  as  we  say, 
with  feet  of  lead,  for  very  sadness,  returned  with  haste, 
being  full  of  joy,  and  ran  like  harts. 

Colloquy. — 0  mutation  of  the  hand  of  the  highest ! 

(19)  Job.  vii.  18. 


THE  APPEARANCE  OF  CHRIST  TO  HIS  APOSTLES.   77 

0  infinite  power  of  our  Saviour  Jesus  !  In  how  short 
a  space,  0  my  God,  didst  Thou  change  the  hearts  of 
Thy  disciples,  and  how  many  means  didst  Thou  use 
to  alter  them  !  Visit  me,  dear  Lord,  often  in  this 
manner,  although  Thou  presently  prove  me,  because 
the  sight  of  Thee,  even  if  it  last  no  more  than  a  mo 
ment,  suffices  to  draw  me  out  of  all  sadness,  and  to 
fill  my  soul  with  all  celestial  joy,  dilating  my  heart, 
that  I  may  "run  the  way  of  Thy  commandments, "(20) 
until  I  come  to  see  Thee,  set  in  the  throne  of  Thy 
glory,  world  without  end.  Amen. 


MEDITATION  VIII. 

OF  THE  APPEARANCE  WHICH  CHRIST  MADE  TO  HIS  APOSTLES  ON  THE 
DAY  OF  HIS  RESURRECTION. 

POINT  I. 

"  When  it  was  late,  that  same  day"  of  the  Resurrection... 
and  the  doors  were  shut  where  the  disciples  were  gathered 
together  for  fear  of  the  Jews,  Jesus  came  and  stood  in  the 
midst  (1)  of  them. 

1.  I  will  consider  first,  the  causes  why  Christ  our  Lord 
deferred  to  visit  His  apostles  until  the  evening,  there  being 
many  amongst  them  who  greatly  loved  Him,  and  earnestly 
desired  to  see  Him,  as  St.  John,  St.  Andrew,  and  others. 

i.  The  first  cause  was,  because  there  were  some  amongst 
them  slow  to  believe,  and  it  was,  therefore,  needful  to  dis 
pose  them  by  little  and  little,  that  this  apparition  might  be 
profitable  to  them. 

ii.  The  second  was,  to  prove  the  patience  of  those  He 
loved  most,  and  with  this  delay  to  augment  the  desire 

(20)  Ps.  cxviii.  32.  (1)  Joan.  xx.  19.    Luc.  xxiv.  36. 


78  MEDITATION  VIII. 

they  had  to  see  Him,  and  to  dispose  them  the  better  for 
the  grace  and  favour  which  He  meant  to  do  them. 

iii.  The  third  was,  because  it  is  the  custom  of  God  our 
Lord,  to  come  and  comfort  those  that  are  His,  at  such 
times  as  they  are  most  disconsolate,  and  past  all  hope  of 
receiving  Him.  When  the  apostles,  therefore,  had  shut 
themselves  in  the  supper  chamber,  having  lost  all  hope  of 
seeing  their  master  on  that  day,  He  suddenly  entered  to 
visit  them.  Whence  I  will  learn  patiently  to  expect  the 
visitation  and  consolations  of  Almighty  Grod,  being  per 
suaded  that  He  will  send  them  to  me  at  such  times  as 
shall  be  most  convenient  for  me,  according  to  that  which 
He  said  to  Habacuc : — "  If  it  will  make  any  delay,  wait 
for  it,  for  it  shall  surely  come,  and  it  shall  not  be  slack." 
(2)  And  of  that  which  was  said  to  Job: — "When  thou. 
shalt  think  thyself  consumed,  thou  shalt  rise  as  the  day- 
star."  (3) 

2.  I  will  consider,  secondly,  the  causes  why  He  entered 
in,  "  the  doors  being  shut.'* 

i.  One  was,  to  manifest  to  His  disciples  that  His  Body 
was  truly  glorified,  and  that,  by  the  gift  of  subtilty,  He 
could  penetrate  where  He  would,  without  any  manner  of 
impediment. — ii.  Next,  to  show  by  this  work  the  efficacy 
of  His  omnipotency,  and  that,  as  absolute  Lord,  He  could 
enter  and  penetrate  into  the  soul,  and  visit  and  comfort 
her  with  His  inspirations,  and  change  and  alter  her,  as 
Himself  would,  without  any  obstacle  being  able  to  resist 
His  efficacious  will (4)— iii.  Moreover,  to  signify  that  it  is 
grateful  to  Him  when  His  servants  shut  the  doors  and 
windows  of  their  hearts,  their  outward  senses,  that  death 
may  not  enter  by  them. (5)  These  being  shut,  He  Himself 

(2)  Hab.  ii.  3.  (3)  Job  xi.  17.  (4)  Horn.  ix.  19. 

(5)  Jer.  ix.  21. 


THE  APPEAEANCE  OF  CHBIST  TO  HIS  APOSTLES.   79 

enters  as  the  Author  of  life,  to  replenish  them  with  joy  and 
gladness. 

Colloquy. — 0  King  of  glory,  Thine  is  my  soul,  with 
all  her  powers,  for  it  is  a  house  built  with  Thine  om 
nipotence,  to  be  Thine  own  habitation ;  enter,  there 
fore,  into  her  as  Lord  and  master,  and  do  in  her 
what  Thou  pleasest,  for  I  desire  in  nothing  to  resist 
Thine  holy  ordinance :  I  desire  to  shut  all  her  gates, 
so  that  nothing  may  enter,  to  displease  Thy  divine 
eyes ;  but  if  Thou,  0  my  God,  please  to  remain  within 
her,  they  shall  be  shut  much  more  assuredly  by 
means  of  Thy  presence. 

3.  I  will  consider,  thirdly,  why  He  set  Himself  in  the 
midst  of  them ;  which  was,  perchance,  to  manifest  the 
truth  of  that  which  He  said  to  them: — "  Where  there  are 
two  or  three  gathered  in  my  name,  there  am  I  in  the  midst" 
(6)  of  them,  as  a  sun  to  illumine  them,  as  a  master  to 
instruct  them,  as  a  pastor  to  govern  them,  as  a  mediator 
betwixt  God  and  man,  to  pacify  them,  and  as  a  protector, 
defending  and  covering  them  under  His  wings;  for  all 
these  offices  does  our  Lord  perform  to  those  that  are  His, 
when  He  places  Himself  in  the  midst  of  them. 

Colloquy. — 0  my  soul,  since  Christ  is  there,  where 
two  or  three  are  gathered  together  in  His  name,  pro 
cure  that  thy  three  powers, — thy  memory,  under 
standing,  and  will — be  gathered  together  in  holy 
prayer,  having  the  gate  of  thy  senses  shut,  for  then 
thy  Lord  will  presently  come,  and  set  Himself  in  the 
midst  of  them,  enlightening  them  as  the  sun ;  teaching 
them  as  master,  governing  them  as  pastor,  and.  lastly, 
uniting  them  with  Himself,  with  the  union  of  perfect 
love. 

(6)  Mat.  xviii.  20. 


80  MEDITATION  VIII. 

POINT    II. 

Jesus  said  to  them: — "  It  is  I;  fear  not.  But  they,  being 
troubled  and  frightened,  supposed  that  they  saw  a  spirit. 
And  He  said  to  them,  Why  are  you  troubled?  See  my 
hands  and  feet,  that  it  is  I  myself ;  handle,  and  see ;  for  a 
spirit  hath  not  flesh  and  bones,  as  you  see  me  to  have. 
And  when  He  had  said  this,  He  showed  them  His  hands 
and  feet :"  "  the  disciples,  therefore,  were  glad  when  they 
saw  the  Lord.' '(7) 

1.  The  words  which  Christ  our  Lord  spake  to  His 
apostles  when  in  the  midst  of  them,  are  the  effects  and 
signs  of  a  good  spirit. 

i.  The  first  word  was,  "  Peace  be  to  you ;''  as  if  He  had 
said,  "  Remember  that  I  said  to  you,  Peace  I  leave  with 
you;  my  peace  I  give  unto  you; "(8)  this  peace  have  I 
now  gained  by  my  Passion  and  death,  and  now  impart  the 
same  to  you,  and  salute  you  with  it." — ii.  The  word  was, 
"  It  is  I,"  which  was  to  say,  "  I  am  the  same  I  was  wont 
to  be  in  nature,  person,  and  condition  ;  I  am  your  master, 
your  Saviour,  your  protector,  your  brother,  your  Lord, 
and  your  God."  And  by  these  words,  pronounced  after 
so  sweet  a  manner,  He  appeased  and  quieted  them,  and 
made  Himself  known  to  them. — iii.  Then  He  addressed 
the  third  word,  "  Fear  not,"  as  if  He  had  said,  "  Although 
fear  assault  you,  yet  do  not  admit  it,  nor  give  it  leave  to 
enter  into  you ;  fear  not  the  fury  of  the  Jews,  nor  the 
anger  of  the  Gentiles,  nor  the  rage  of  kings  and  princes, 
which  have  risen  up  against  me,  for  I  being  in  the  midst 
of  you,  you  are  secure  from  all  these  troubles." 

Colloquy. — 0  King  of  glory,  vouchsafe  to  come 
into  my  soul,  place  Thyself  in  the  midst  of  her  powers, 
and  say  to  them, — "  Peace  be  to  you."  Give  me, 

(7)  Luc.  xxiv.  36.    Joan.  xx.  20.  (8)  Joan.  xiv.  27. 


THE  APPEARANCE  OF  CHRIST  TO  HIS  APOSTLES.   81 

dear  Lord,  that  peace  which  the  world  cannot  give, 
place  peace  in  my  flesh,  and  in  my  spirit,  in  my 
powers,  and  in  all  my  senses ;  give  me  peace  with 
Thy  Father,  and  with  my  brethren.  Say,  Lord,  to 
my  soul, — "  It  is  I,  fear  not,"  for  if  I  have  this  pledge, 
that  Thou  art  with  me,  there  is  no  cause  why  I  should 
fear,  having  such  a  protector. 

2.  I  "will  consider,  secondly,  the  great  benignity  of  Christ 
our  Lord;  for,  not  contented  with  assuring  His  disciples 
of  His  Resurrection  by  the  sight  and  hearing,  giving  them 
His  own  body  to  behold,  and  speaking  to  them  with  His 
own  voice,  He  would  further  assure  them  by  their  touch, 
giving  them  leave  to  touch  and  to  handle  His  Blessed  Body ; 
especially  His  feet,  His  hands,  and  His  side,  in  which  the 
marks  of  the  wounds  of  the  nails  and  lance  remained. 
This  was  to  heal  the  wounds  of  infidelity  and  pusillanimity, 
with  which  their  hearts  were  wounded;  for,  to  this  end, 
amongst  others,  did  He  retain  those  sacred  marks  after  His 
Resurrection.  And  so,  indeed,  it  came  to  pass,  that,  ap 
proaching  to  those  wounds  with  great  reverence  and  love, 
they  were  illuminated  by  that  touch,  confirmed  in  faith, 
and  filled  with  love  and  joy  for  the  glory  of  their  master. 

Colloquy. — I  give  Thee  thanks,  0  Sovereign  mas 
ter,  for  the  favour  which  Thou  hast  done  to  Thy 
disciples,  and  in  them  to  all  of  us.  It  is  well  seen, 
that  Thou  hast  changed  the  law  of  fear  into  the  law 
of  love,  since  in  old  time  Thou  tookest  life  from  them 
who  beheld  the  ark  of  the  Testament  with  curiosity, 
or  rashly  attempted  to  touch  it: (9)  but  now  Thou 
who  art  the  true  Ark  of  the  New  Testament,  ex- 
hibitest  Thyself  to  be  seen  and  touched,  communica 
ting  life  and  joy  to  Thy  disciples,  that  see  and  touch 
Thee.  Oh  that  I  had  been  present  in  this  blessed 
company  and  that  I  might  have  seen  the  beauty  and 

(9)  I  Reg.  vi.  19.    2  Reg.  vi.  6. 
Vol.  V.-6. 


82  MEDITATION  VIII. 

glory  of  my  Eedeemer  Jesus,  have  heard  His  sweet 
voice,  and  have  touched  His  precious  wounds  !  O 
most  sweet  Jesus,  behold  me  placed,  in  spirit,  before 
Thy  venerable  presence,  adoring  Thy  sovereign  ma 
jesty,  and  prostrate  in  heart,  I  approach  to  kiss  Thy 
precious  wounds,  with  great  confidence,  for,  by  means 
of  them  I  shall  be  healed  of  my  own. 

POINT   III. 

Some  of  the  disciples,  not  yet  believing  that  it  was  the 

same  Christ  who  had  been  crucified,  and  wondering  "  for 
joy,  He  said,  'Have  you  here  anything  to  eat?'  And  they 

offered  Him  a  piece  of  broiled   fish,  and  a  honeycomb. 

And  when  He  had  eaten  before  them,  taking  the  remains, 

He  gave  to  them."(10) 

1.  Here  is  first  to  be  considered  the  greatness  of  the  love 
of  Christ  our  Lord,  who,  not  contented  with  those  things 
which  He  had  said  and  done  to  assure  His  disciples  of  His 
Resurrection,  added  this  other  great  sign  of  singular  hu 
manity  and  affability,  asking  of  them  something  to  eat,  and 
eating  with  them,  although  it  was  a  thing  very  remote 
from  His  glorious  estate.  From  whence  I  will  draw  great 
motives  of  loving  Him,  who  humbled  Himself,  and  showed 
Himself  so  courteous  for  our  advantage ;  I  will  also  take 
an  example  to  humble  myself,  that  I  may  do  good  to  my 
neighbours,  although  it  be  in  something  which  does  not 
altogether  agree  with  the  greatness  of  my  estate,  because 
it  will  not  be  against  this  greatness,  being  done  for  the 
good  of  my  neighbour. 

2.  In  the  mystery  of  this  eating,  the  broiled  fish  ivas  a 
figure  of  Ills  Sacred  Humanity,  which  was  broiled  in  the 
fire  of  tribulations  upon  the  cross.  And  the  honeycomb 
represented  His  Divinity,  which  is  the  fountain  of  all 
sweetness;  both  which  are  found  conjoined  in  the  Blessed 
(10)  Luc.  xxiv.  41. 


THE  APPEARANCE  OF  CHRIST  TO  HIS  APOSTLES.   83 

Sacrament,  and  both  which  Christ  our  Lord  ate,  in  the 
night  of-  His  Passion ;  both  these  we  now  offer  in  sacrifice 
to  Him  ;  and  both  these  He  gives  us  for  the  sustenance  of 
our  souls,  to  inflame  us  in  the  fire  of  His  love,  and  to  fill 
us  with  spiritual  joy. 

Colloquy. — 0  Beloved  of  my  heart,  if  Thou  askest 
ought  of  me  to  eat,  what  shall  I  offer  Thee,  agreeable 
to  Thy  taste,  but  this  fish  and  this  honey  ?  That 
which  Thou  has  given  me,  the  same  do  I  give  again 
to  Thee,  and  hope  to  receive  it  from  Thy  hand  to  eat 
of  it,  and  to  satisfy  my  necessity ;  and  if  Thou  re- 
quirest  ought  else  of  me,  behold  me  here,  who  like  a 
fish  swim  in  the  tempestuous  sea  of  this  world, 
oppressed  by  the  licence  of  my  flesh,  and  the  evil 
humours  of  my  sensuality.  Draw  me,  dear  Lord,  out 
of  this  sea,  burn  me  with  the  fire  of  Thy  divine  love, 
dry  up  my  abominable  humours,  and  season  me  with 
the  sweetness  of  Thy  grace,  that,  like  to  a  honey 
comb,  I  may  be  delightful  to  Thy  divine  taste. 
Amen. 

3.  Finally,  Christ  our  Lord,  having  showed  these  dis 
ciples  by  the  aforesaid  signs  that  it  was  Plimself,  brought 
to  their  memory  that  all  which  was  come  to  pass  had  not 
happened  by  mere  chance,  but  "that  all  things  must  needs  be 
fulfilled  which  are  written  in  the  law  of  Moses,  and  the 
Prophets,  and  in  the  Psalms,  concerning"  Him. (11)  "  Then 
He  opened  their  understanding,  that  they  might  understand 
the  Scriptures,"  as  He  did  to  those  who  went  to  Emrnaus. 
And  it  is  to  be  believed  that  their  hearts  burned  within 
them,  when  He  declared  the  Holy  Scriptures  to  them. 
With  this  favour  He  sealed  the  testimonies  of  His  Resur 
rection,  alleging  and  confirming  the  same  with  holy  Scrip 
tures,  which  none  could  ever  understand,  if  the  same 
(11)  Luc.  xxiv.  44. 


84  MEDITATION  VIII., 

Christ  did  not  open  their  senses  to  understand  them;  and 
if  I  understand  them  with  the  light  which  this  Lord 
gives  me,  I  shall  not  omit  to  believe  and  to  embrace  what 
they  teach. 

Colloquy. — 0  heavenly  master,  who  saidst  unto  Thy 
apostles, —  "to  yon  it  is  given  to  know  the  mystery  of 
the  Kingdom  of  heaven,  but  to  the  rest  in  parables, 
that,  seeing  they  may  not  see,  and  hearing  may  not 
understand,"(12)  I  confess  that  the  sublimity  of  Thy 
sovereign  mysteries  are  hid  from  me,  and  concealed 
from  my  understanding,  because  it  is  much  obscured 
through  my  sins ;  but  remember,  0  Lord,  that 
through  the  merits  of  Thy  Passion,  Thou  hast  opened 
the  book  that  was  shut,  and  sealed  with  seven  seals, 
(13)  so  that  it  may  be  read.  Open,  Lord,  to  me,  I 
beseech  Thee,  the  book  of  Thy  sacred  mysteries,  that 
I  may  understand  them,  and  be  wholly  inflamed  with 
the  fire  of  Thy  love.  Amen. 

4.  From  what  has  been  said  in  this  meditation,  we  may 
learn  the  especial  means  which  God  uses  in  comforting  His 
friends  by  interior  feelings,  of  Which  mention  has  been 
made  in  the  Introduction  of  this  Book,  chapter  xi.  For 
in  this  apparition  Christ  comforted  His  apostles,  not  only 
in  their  external  senses,  but  proportionably  in  their  inter 
nal  ; — for  to  their  sight  He  showed  Himself  to  them  risen, 
and  very  beautiful ; — to  their  hearing \  He  spoke  to  them 
with  great  sweetness  and  courtesy ; — to  their  touch,  per 
mitting  them  to  touch  His  most  precious  wounds; — to 
their  taste,  distributing  to  them  the  remains  of  the  fish 
and  honey ; — and  finally,  opening  and  perfecting  their 
interior  senses,  to  the  end  they  might  understand  the 
Scriptures,  and  the  sacred  mysteries  contained  in  them. 
All  which  Christ  our  Lord  works  spiritually  in  those  souls 

(12)  Luc.  viii.  10.    Mat.xiii.  11.  (13)  Apoc.  v.  8. 


ON  CHRIST'S  GIVING  THE  HOLY  GHOST.          85 

which  give  themselves  to  contemplation,  as  has  been 
showed  in  the  aforesaid  chapter,  and  will  be  further  seen 
in  the  ensuing  meditations. 


MEDITATION  IX. 

ON  CHRIST'S  GIVING  TO  HIS  APOSTLES  THE  HOLY  GHOST,  AND  THE  POWER 

TO  OREHJT  SINS. 

POINT  I. 

"  He  said,  therefore,  to  them  again : — Peace  be  to  you. 
As  the  Father  hath  sent  me,  I  also  send  y<n«."(l) 

1.  Christ  our  Lord,  in  this  appearance,  said  twice  to 
His  apostles,  "  Peace  be  to  you." — The  first  was  on  entering : 
in  order  to  dispose  and  make  them  capable  of  knowing 
the  mystery  of  His  Resurrection;  because  when  the  heart 
is  molested  with  remorse  for  sins,  disordered  passions,  and 
a  multitude  of  cares,  or  with  a  troop  of  imaginations,  it  is 
not  sufficiently  disposed  to  know  Christ,  and  to  contemplate 
His  holy  mysteries,  whence  it  is  needful  that  Christ  our 
Lord  should  first  appease  and  pacify  it ;  yet  not  without 
our  own  concurrence  and  help  to  take  away  the  four  im 
pediments  of  contemplation  aforementioned,  which  St. 
Bernard  calls,(2)  "  Culpa  mordens,  sensus  egens,  cura 
pungens,  irruentia  corporearum  imaginum  phantasmata— 
Sin  gnawing,  sense  needing,  care  pricking,  and  the  troop 
of  corporal  imaginations  pressing  and  intruding."  These 
impediments  being  removed,  by  means  of  the  interior 
peace  which  Almighty  God  imparts  to  us,  the  soul,  co 
operating  to  that  end,  is  made  capable  of  the  consolations 
which  have  been  specified  in  the  end  of  the  preceding 
(1)  Joan.  xx.  21.  (2)  Ser.  xxiii.  in  Cant. 


86  MEDITATION  IX. 

meditation.  He  said  to  them  the  second  time, — "  Peace  be 
to  you,"  the  better  to  dispose  them  for  tlie  office  He  intended 
to  impose  upon  them,  viz.,  to  go  through  the  world,  to 
converse  with  men,  and  to  convert  them  ;  which  cannot  be 
done  but  by  those  who  conserve  peace  in  themselves,  and 
are,  as  much  as  lies  in  them,  strongly  disposed  to  conserve 
it  with  one  another,  with  others,  and  all  with  Almighty 
God. 

Colloquy. — 0  King  of  peace,  say  twice  unto  my 
soul, — "  Peace  be  to  thee,"  that  I,  partaking  both 
of  the  one  and  the  other  peace,  may  come  to  the 
knowledge  of  Thy  celestial  mysteries,  and  help  others 
also  to  know  them ;  so  that  we  may  all  love  Thee, 
and  serve  Thee  with  true  peace,  and  with  true  charity. 
Amen. 

2.  Consider  the  words  of  Christ  our  Lord- to  His  apos 
tles  : — "  As  the  Father  sent  me,  so  I  send  you/'  In  these 
words  He  committed  to  them  the  office  for  which  He  had 
chosen  them,  viz.,  of  apostles,  or  "  Sent."  As  if  He  had 
said  : — "  As  my  Father  sent  me  into  the  world,  that  I  might 
teach  it  the  way  of  verity  and  virtue — even  so  do  I  send 
you,  that  you  may  finish  what  I  have  begun.''  Whence  is 
to  be  seen  the  great  dignity  which  Christ  our  Lord  gave 
to  His  apostles,  making  them  His  legates  and  successors  in 
the  work  of  the  conversion  of  the  world,  according  to 
that  of  the  apostle,  saying: — '"Christ  hath  placed  in  us 
the  word  of  reconciliation.  For  Christ,  therefore,  we  are 
ambassadors,  God,  as  it  were,  exhorting  by  us.  For 
Christ,  we  beseech  you,  be  reconciled  to  God."(3)  And 
in  the  same  dignity  others  do,  and  succeed,  even  to  the 
end  of  the  world,  so  that  there  will  never  be  wanting  some 
who  may  attend  to  its  conversion  and  perfection.  And 
this  word,  sicut,  "  as,''  has  great  force  and  emphasis,  for 
(3)  2  Cor.  v.  20. 


ON  CHRIST'S  GIVING  THE  HOLY  GHOST.  87 

although  it  does  not  denote  equality,  yet  it  denotes  great 
similitude.  As  if  He  had  said,—"  I,  who  am  equal  to  my 
Father,  send  you,  as  He  sent  me,  granting  you  many  of 
those  graces  and  gifts  which  I  have  in  myself,  that 
you  may  perform  the  same  office  which  I  have  performed." 
But,  to  the  end  we  might  not  think  that  this  office  was 
one  of  ease  and  rest,  in  the  same  words  He  admonished 
them  of  the  charge  and  burden  of  it,  saying,  "  Like  as  my 
Father,  although  He  loves  me,  sent  me  not  to  receive 
honours  and  contentments,  but  to  suffer  ignominies  and 
disgraces,  as  my  office  requires,  even  so  I,  although  I  love 
you,  send  you  to  suffer  great  persecutions,  that  you  may 
comply  also  with  yours,  as  I  suffered  the  like  in  satisfying 
mine ;  for  the  servant  or  disciple  ought  not  to  be  more 
privileged  than  he  that  sent  him  for  his  legate.  "(4) 

Colloquy. — 0  Apostle  and  supreme  Priest,  Christ 
Jesus,  to  whom  the  name  of  Apostle  pre-eminently 
belongs,  since  Thou  wast  sent  by  the  eternal  Father 
to  save  the  wroiid ;  it  is  just  that  we  should  all  con 
form  ourselves  to  Thy  life,  and  follow  the  steps  of 
Thy  holy  mission,  sustaining  the  labours  which  Thou 
sustainest,  to  accomplish  the  will  of  Him  that  sent 
Thee.  Behold  here  I  offer  myself,  wholly  in  Thy 
service,  send  me  where  it  pleases  Thee,  for  I  am 
ready  to  suffer  what  Thou  shalt  ordain ;  for  since  it 
is  Thou  Who  sendest  me,  Thy  grace  will  also  help 
me  to  accomplish  what  Thou  commandest. 

POINT  II. 

"  When  He  had  said  this,  He  breathed  upon  them,  and  He 
said  to  them,  Receive  ye  the  Holy  Ghost."(5)  The  great 
ness  of  this  gift  we  will  consider  in  Meditation  XXII.  At 
present  we  will  dwell  upon  the  manner  in  which  it  is 
given,  and  the  mystery  of  this  breathing. 

(4)  Joan.  xiii.  16.  (5)  Joan.  xx.  22. 


88  MEDITATION  IX. 

1.  First,  He  breathed  to  signify,  that  the  Holy  Ghost 
which  He  gave  them,  proceeded  from  Him,  as  the  breath 
proceeds  from  one  who  breathes.     So  that  Christ  does  not 
only  give  us  His  gifts,  but  gives   the  Holy   Ghost  also 
together  with  them,  who,  although  distinct  in  person,  is 
yet  not  so  in  substance.     Blessed  be  such  a  giver,  who, 
with  such  liberality  and  facility,  gives  us  so  great  a  gift, 
a  gift  as  precious  as  Himself  who  gives  it. 

2.  Secondly,  He  breathed  to  signify  that  it  was  He  who 
breathed  into  the  face  of  Adam,  whom  He  had  formed  of  the 
slime  of  the  earth,  "^the  breath  of  life,"  by  which  he  be 
came  a  "  living  soul  ;''(6)  and  that  this  breath  works  the 
same  effect  in  the  soul,  that  the  other  did  in  the  body,  i.e., 
it  quickens  it,  makes   it  beautiful,  gives   it   motion   and 
senses,  and  works  proportionable  to  the  supernatural  life 
which  He  had  communicated  to  it :  and  consequently  such 
as   the  body  is  without  the  soul,  such  the  soul  is  without 
the  grace  of  the  Holy  Ghost  to  quicken  it.     I  will,  there 
fore,  conceive  a  most  inward  desire  of  this  Divine  Spirit, 
craving  the  same   of  Christ    our  Xord,   with   exceeding 
fervour. 

Colloquy. — 0  sweet  Jesus,  breathe  into  my  soul  this 
breath  of  the  Holy  Ghost,  that  she  may  live  the  new 
life  of  grace,  and  work  the  works  worthy  of  life  eter 
nal,  to  Thy  honour  and  glory.  Amen. 

3.  Moreover,  this  breathing  is  an  air,  which  we  send 
with  force  out  of  the  mouth,  to  blow  away  some  dust  or 
mote  upon  a  garment,  or  other  clean  thing:  and  in  thin 
manner  the  Holy  Ghost  is  given  to  those  that  are  already 
just,  as  the  apostles  were,  in  form  of  breathing,  that  with 
an  inward  force  they  may   be  moved  to  that   which  is 
good,  and  be  purified  and  cleansed  from  their  faults  and 

(6)  Gen.  ii.  7. 


ON  CHKIST'S  GIVING  THE  HOLY  GHOST.          89 

imperfections,  although   but  light,  so   that   nothing   may 
remain  in  them  that  beseems  not  purity  of  spirit. 

4.  Finally,  this  gift  was  as  a  pledge  of  that  spirit,  which 
He  was  to  give  them  on  the  day  of  Pentecost,  in  the  form  of 
a  vehement  wind,  in  much  greater  abundance,  just  as  a 
vehement  wind  far  exce.eds  a  breath;  for  that  which  is 
given  this  day,  was  given  for  one  effect  only,  viz.,  to  par 
don  sins ;  that  of  the  day  of  Pentecost  for  many  other 
effects,  as  will  be  seen  in  the  proper  place. 

POINT    III. 

Then  Christ  our  Lord  added ; — "  Whose  sins  you  shall 
forgive,  they  are  forgiven  them ;  and  whose  sins  you  shall 
retain,  they  are  retained." '(7) 

1.  In  these  words,  Christ  our  Lord  granted  to  His 
apostles  power  to  pardon  sins,  a  power  which  is  proper  to 
Almighty  God,  because  it  only  [appertains  to  Him  that  is 
injured,  to  pardon  the  injury  that  is  done  Him.  As  sin, 
therefore,  is  a  most  grievous  injury  against  God,  and 
against  His  law,  it  appertains  only  to  God  to  pardon  the 
same — or  to  those  to  whom  He  gives  power  to  this  end. 
This  power  He  gave  not  to  angels,  but  to  men,  for  whom 
He  made  Himself  man.  Neither  did  He  give  it  to  men  who 
went  before  His  coming  into  the  world,  (8)  that  is,  to  the 
priests  of  the  ancient  law,  who,  as  they  could  not  heal  the 
leprosy  of  the  body,  but  only  declare  that  it  was  healed, 
(9)  so  much  less  could  they  cleanse  the  leprosy  of  the  soul, 
But  to  the  priests  of  the  new  law,  Christ  our  Lord  gave 
full  power  by  means  of  the  sacraments,  to  cleanse  souls 
really  and  truly  from  the  leprosy  of  sin,  in  His  name,  and 
as  His  vicars  ;  and  so  makes  them  participate  in  that  infi 
nite  dignity  of  Saviour,  which  is  signified  by  the  name  of 
Jesus,  because  in  virtue  of  Him,  they  save  and  deliver 

(7)  Joan.  xx.  23,  (8)  Isa.  xliii.  25.  (9)  Luc.  xvii.  14. 


90  MEDITATION  IX. 

from  sin,  for  which  we  ought  to  give  Him  innumerable 
thanks. 

Colloquy. — 0  most  liberal  Jesus,  how  shall  we 
repay  Thee  for  so  singular  a  benefit  as  this  is  ?  And 
since  Thou  wouldst  give  to  others  so  great  power,  had 
it  not  been  better  to  have  given  it  to  the  angels,  who 
were  pure  and  clean  from  sin,  zealous  of  Thy  honour, 
and  which  they  knew  well  how  to  defend  ?  0  im 
mense  liberality,  0  liberal  mercy  !  To  sinful  men 
Thou  impartest  Thy  power  to  pardon  sins,  that  they 
may  pardon  with  more  liberality  the  more  they  know 
their  own  necessity ;  and  although  it  is  most  just  that 
they  should  regard  Thy  honour,  yet  Thou  art  pleased 
also  that  they  should  have  respect  to  their  own  profit. 

2.  This  mercy  and  liberality  are  the  more  conspicuous, 
since  in  many  things  He  has  put  no  bound  nor  limit  to  this 
power. — i.  For,  first,  it  extends  to  all  men  in  the  world,  of 
whatever  estate  or  condition,  without  excluding  any,  as 
long  as  they  live  in  this  mortal  life ;  so  that  unless  the 
sinner  himself  neglects  to  seek  pardon  of  his  sins,  by  means 
of  the  sacrament,  nothing  can  be  wanting  to  him  to  obtain 
pardon  from  defect  of  power. — ii.  Secondly,  the  same 
power  extends  to  all  kinds  of  sins,  however  grievous  and 
enormous;  so  that,  if  they  repent,  there  is  power  upon 
earth  to  pardon  even  those  who  commit  the  sin  against 
the  Holy  Ghost ;  that  sin  of  which  Christ  Himself  said, 
that  it  should  neither  be  forgiven  in  this  world  nor  in 
the  world  to  come,(10)because  of  the  difficulty  which  they 
who  have  so  sinned,  place  in  the  way  of  remission. — iii. 
Thirdly,  it  extends  to  any  number  of  sins  committed  during 
life,  so  that  not  only  seven  times  seven,  but  seventy  times 
seven, (11)  yea,  seventy  thousand  times  seven,  and  without 
number,  may  be  pardoned  to  him  who  sins  so  often,  and 

(10)  Mat.  adi.  32.  (11)  Mat.  xviii.  22. 


ON  CHEIST'S  GIVING  THE  HOLY  GHOST.          91 

this  with  wonderful  sweetness.  For,  as  Christ  our  Lord, 
with  the  breath  which  He  breathed  from  His  mouth,  gave 
to  His  apostles  the  Holy  Ghost ;  even  so  the  confessors, 
with  the  words  of  absolution,  which  proceed  out  of  their 
mouth,  in  the  virtue  of  Christ,  give  it  to  penitents,  and 
deliver  them  from  their  sins.  And  to  the  end,  that  this 
power  might  remain  perpetually  in  the  Church,  Christ 
our  Lord  would  that  bishops,  the  successors  of  the  apos 
tles,  should,  with  the  same  breathing,  and  speaking  the 
same  words  which  He  pronounced,  give  the  Holy  Ghost, 
and  ample  power  to  pardon  sins,  to  those  priests  whom 
they  ordain. 

Colloquy. —  0  most  loving  and  most  liberal  Jesus,  if 
it  had  cost  Thee  little  to  pardon  sins,  I  should  not  so 
much  wonder  that  Thou  art  so  liberal  in  communica 
ting  such  ample  power  to  pardon  them  :  but  having 
cost  Thee  the  price  of  Thy  most  precious  blood,  shed 
with  such  terrible  pains,  and  contumelies,  who  can 
but  wonder,  and  go  forth  out  of  himself  to  publish 
everywhere  Thine  infinite  mercy.  Seventy  thousand 
times  be  blessed  Thine  infinite  charity,  by  which  I 
humbly  beseech  Thee,  that  Thou  wouldest  vouchsafe 
to  help  all  sinners,  to  profit  by  it,  and  obtain  the 
pardon  which  Thou  on  Thy  part  offerest  them.  Amen. 

3.  From  what  has  been  said,  I  will  understand  with  what 
spirit  and  fervour  I  am  to  approach  the  holy  sacrament  of 
Confession,  as  he  that  goes  to  receive  the  Holy  Ghost,  by 
means  of  the  word  of  absolution,  which,  like  the  breath  of 
Christ,  proceeds  from  the  mouth  of  the  priest.  Of  which 
matter  something  has  .been  said  in  Meditation  XXX.  of 
the  First  Part. 


92  MEDITATION  X.' 


MEDITATION  X. 

«F  THE  APPEARANCE  MADE  TO  THE  APOSTLES  —  ST.  THOMAS  BEING  PRE 
SENT  —  ON  THE  EIGHTH  DAY  AFTER  THE    RESURRECTION. 

POINT  I. 

"  Now  Thomas,  one  of  the  twelve,  who  is  called  Didy- 
mus,  was  not  with  them  when  Jesus  came.  The  other 
discfples,  therefore,  said  to  him,  We  have  seen  the  Lord. 
Bat  he  said  to  them,  Except  I  shall  see  in  His  hands  the 
print  of  the  nails,  and  put  my  finger  into  the  place  of  the 
nails,  and  put  my  hand  into  His  side,  I  will  not  be- 


Here  are  to  be  considered  the  defects  which  were  in  this 
apostle,  not  to  despise  him,  but  for  our  own  admonition, 
and  to  make  more  apparent  the  mercy  of  Christ  our  Lord 
in  curing  him,  and  how  greatly  he  profited  by  the  same 
cure. 

i.  The  first  defect  and  default  was,  that  lie  departed  from 
the  company  of  the  other  apostles,  perhaps  because  he  was 
weary  of  them,  or  wished  to  ^attend  to  some  other  thing 
more  agreeable  to  his  taste.  Thus  he  deprived  himself  of 
so  great  a  good,  as  to  see  Christ  our  Lord,  and  enjoy  the 
graces  and  favours  which  He  imparted  to  His  other  com 
panions.  Whence  I  will  learn  how  great  an  evil  it  is  to 
separate  myself  from  the  company  of  the  good  ;  and  if  I  be 
Religious  how  prejudicial  it  is  to  withdraw  from  the  com 
munity  of  my  brethren,  and  fall  into  the  vice  of  singularity. 
For  Christ  our  Lord  abides  in  the  midst  of  those  who  are 
united  in  love  and  charity,  and  abandons  those  who  make 
themselves  singular,  to  the  detriment  of  brotherly  charity. 

ii.  The  second  sin  was,  incredulity,  together  with  hard- 
(1)  Joan.  xx.  24. 


ON  THE  APPEAKANCE  MADE  TO  THE  APOSTLES.    93 

ness  of  heart,  and  pertinacity  of  judgment;  for  he  refused 
to  believe  that  which  all  his  fellow  disciples  testified  as 
eye-witnesses ;  and  preferred  his  own  judgment  by  secret 
pride  before  the  judgment  of  all  the  others. 

iii.  The  third  sin,  a  certain  kind  of  presumption  and 
curiosity,  which  arrived  at  such  a  pitch,  as  to  prescribe  to 
God  Himself  the  manner  in  which  he  would  be  induced  to 
believe  ;  saying,  that  he  would  not  be  content  with  seeing 
with  his  eyes  Christ  alive,  but  must  also  put  his  fingers 
and  his  hand  into  His  wounds.  This  temper  truly  is  very 
pernicious  to  those  who  treat  with  God,  for  they  ought 
not  to  presume  on  themselves,  nor  yet  to  pretend  to  es 
pecial  favours,  nor  assign  the  means  by  which  they  will 
be  induced  to  believe ;  neither  ought  they  so  to  dedicate 
themselves  to  the  divine  service,  as  to  reject  the  ordinary 
means  which  God  has  appointed. 

iv.  The  fourth  effect  was  a  sort  of  perverseness,  by  which, 
for  the  space  of  eight  days,  he  remained  in  his  bad  disposi 
tion,  so  as  not  to  be  softened  by  the  saying  of  his  fellow 
disciples,  neither  of  Peter,  nor  of  those  who  saw  Him  on 
the  way  to  Emmaus.  Perhaps,  too,  the  Blessed  Virgin  our 
Lady  told  him  the  same,  with  the  other  devout  women,  to 
all  of  whom  he  lent  a  deaf  ear,  persisting  in  his  hardness, 
in  which  he  persevered  many  days,  and  would  have  perse 
vered  to  the  end  of  his  life,  if  Christ  our  Lord  had  not 
come  to  cure  him,  All  this  succeeded,  by  the  especial 
providence  of  Almighty  God  who  permitted  it;  partly, 
that  the  hardness  of  Thomas  in  not  believing  might  give 
greater  stability  and  solidity  to  his  testimony,  after  he  had 
himself  believed ;  partly,  that  we  might  see  our  own  weak 
ness  if  God  withdraws  His  hand  from  us,  and  that  none 
can  come  to  Christ  by  faith,  if  it  be  not  given  him  from 
above,  and  unless  he  be  drawn  by  His  Father. (2) 

,  (2)  Joan.  vi.  44. 


94  MEDITATION  X.  , 

Colloquy. — Son  of  the  living  God,  since  Thou 
knowest  the  substance  of  which  I  am  made,  shake  me 
not  off  from  Thy  hand,  lest  I  perish;  deliver  me  from 
these  four  vices,  which,  like  four  winds,  beat  upon  the 
house  of  Thomas,  that  they  may  not  also  beat  upoa 
mine,  and  overthrow  it  to  the  ground. 

POINT  II. 

"  After  eight  days,  again  His  disciples  were  within,  and 
Thomas  with  them.  Jesus  cometh,  the  doors  being  shut, 
and  stood  in  the  midst,  and  said :  Peace  be  to  you.  Then 
He  saith  to  Thomas,  Put  in  thy  finger  hither,  and  see  my 
hands,  and  bring  hither  thy  hand,  and  put  it  into  my  side, 
and  be  not  faithless,  but  believing."(3) 

1.  I  will  consider  first,  with  what  infinite  charity  Christ 
our  Lord  cares  for  His  sheep :    for,  having  waited  eight 
days  for  Thomas's  conversion,  and  seeing  him  persevere  in 
his  .hardness   of  heart,  He   would   no  longer  delay  His 
remedy,  but  came  in  person  to  heal  him,  manifesting  Him 
self  to  him  and  to  the  others,  entering  in,  the  doors  being 
shut,  and  saluting  them  with   these  Avords, — "  Peace   be 
unto  you,"  as  He  had  done  before,  that  thus  He  might 
move  him  to  believe. 

Colloquy. — 0  most  loving  pastor,  who  lovest  one 
sheep  as  much  as  many,  and  dost  willingly  leave 
the  ninety-and-nine  in  the  desert,  to  come  and  seek 
that  one  which  has  gone  astray,  and  fled  from  the 
flock,  until  Thou  findest  him ;  now  I  see  that  Thou 
art  always  the  same,  since  the  desire  to  save  this 
sheep,  Thine  apostle,  who  had  lost  himself,  caused 
Thee  to  come  to  seek  him,  take  him  by  the  hand,  and 
desire  to  put  him  in  Thy  heart. 

2.  Although  Christ  our  Lord  could  have  appeared  to 
St.  Thomas  alone,  as  He  did  to  St.  Peter,  yet  He  would 

(3)  Joan  xx.  26. 


ON  THE  APPEARANCE  MADE  TO  THE  APOSTLES.    95 

not,  but  in  the  presence  of  the  other  apostles. — First,  that 
Thomas  might  understand  that  this  grace  was  not  vouch 
safed  to  him  for  his  own  deserts,  but  because  he  was  in 
the  company  of  the  other  good  and  beloved  disciples  of 
our  Lord : — Secondly,  that  the  rest  might  more  manifestly 
see  the  exceeding  charity  of  their  master,  who,  to  do 
good  to  one,  and  that  one  incredulous,  appeared  to  all,  and 
with  His  presence  comforted  all,  and  also,  that  as  all  had 
been  witnesses  of  the  incredulity  of  Thomas,  they  might 
likewise  be  witnesses  of  his  faith,  and  thus  confirm  them 
selves  the  more  in  their  own.  Whence  is  to  be  seen  the 
sweet  providence  of  our  Lord,  who  not  only  turned  the 
defect  of  one  to  his  own  good,  but  also  to  the  good  of  the 
other  elect,  so  disposing  of  His  cure  that  all  might  gather 
its  fruit. 

3.  I  will  consider,  thirdly,  the  mildness  and  affability 
with  which  Christ  our  Lord  spoke  to  Thomas,  while  He 
condescended  to  his  weakness.  For,  that  Thomas  might 
understand  that  Christ  knew  his  thoughts,  and  understood 
what  he  said,  He  would  convince  him  by  this  very  means, 
saying  to  him, — "  Since  thou  hast  said,  that  thou  wilt  not 
believe,  except  thou  shalt  see  and  touch  the  wounds  of 
my  hand  and  side,  come  hither,  and  put  thy  finger  into 
the  holes  of  my  hands,  put  thy  hand  into  my  side,  and  be 
no  more  faithless,  because  I  have  not  deserved  this  of  thee, 
but  be  believing,  to  which  thou  art  worthily  invited  by 
these  wounds." 

Colloquy. — 0  infinite  mildness  of  the  words  of 
Jesus !  Now  I  see,  0  my  Saviour,  how  justly  Thy 
apostle  said,  "  the  goodness  and  kindness  "  towards 
man,  of  our  Saviour  God,  "  appeared,  not  by  the 
works  of  justice"  which  He  did,  "but  according  to 
His  mercy  He  saved  us. "(4)  Thy  benignity  and  kind- 
(4)  Tit.  iii,  4. 


96  MEDITATION   X. 

ness,  0  my  Saviour,  appeared  this  day,  when  Thou 
appearedst  to  Thomas,  saving  him,  not  for  his  works, 
which  did  not  merit  it,  but  according  to  Thy  great 
mercy,  as  a  pledge  of  which  Thou  hast  said,  that  it 
hides  not  itself  from  those  that  seek  it,  and  also  it 
plainly  offers  itself  to  those  that  seek  it  not,  and  dis 
covers  itself  to  those  that  ask  it  not. (5) 

POINT  III. 

"  Thomas  answered  and  said  to  Him,  My  Lord  and  my 
God.  Jesus  saith  to  him  ;  Because  thou  hast  seen  me, 
Thomas,  thou  hast  believed ;  blessed  are  they  that  have 
not  seen,  and  have  believed.''  (6) 

1.  First,  consider  this  illustrious  confession  of  St. 
Thomas.  For  it  does  not  appear  by  the  holy  Gospel 
•whether  he  touched  the  wounds  of  Christ  our  Lord,  or 
contented  himself  with  having  seen  Him,  and  heard  His 
-words,  He  inviting  him  to  touch  them,  yet  it  is  to  be 
believed,  that  for  reverence  sake,  he  abstained  from  touch 
ing  them,  casting  himself  at  His  feet.(7)  But  Christ  our 
Lord  took  Mm  by  the  hand,  and  caused  him  to  accomplish  his 
first  desire;  thus  manifesting  the  greatness  of  His  charity. 
Thomas  having  touched  the  wounds,  became  so  illuminated, 
that  with  great  affection  of  heart  he  confessed  that  Christ 
was  his  Lord  and  his  God,  clearly  acknowledged  his 
humanity  and  divinity,  and  entirely  gave  himself  up  to 
His  holy  service  with  most  fervent  love ;  as  he  declared 
by  the  words,  "My  Lord  and  my  God,"  which  are  words 
of  most  tender  love,  and  for  this  cause  he  said  not  our 
Lord  and  our  God. 

Colloquy. — With  great  reason,  0  Thomas,  dost 
thou  call  thy  master  "my  Lord,  and  my  God,"  since 
He  so  greatly  loved  thee,  that  it  was  only  for  thy 

(5)  Isa.  Ixv.  1.     Rom.  x.  20.  (6)  Joan.  xx.  28,  29. 

(7)  S.  Tb.  3,  p.  q.  liv.  art.  4,  ad  2,  et  citat.  S.  Leonem. 


ON  THE  APPEARANCE  MADE  TO  THE  APOSTLES.   97 

good  that  He  appeared  to  thy  fellow  disciples :  and 
as  if  He  were  forgetful  of  them,  He  directs  His  words 
wholly  to  thee,  to  inflame  thee  in  His  love.  0  sweet 
Jesus,  I  also  with  Thomas,  freely  confess  that  Thou 
art  my  Lord  and  my  God,  because  Thy  love  is  come 
to  such  a  pass,  that  Thou  art  ready  to  do  that  for  me 
alone,  which  Thou  didst  for  him ;  for  Thou  hast 
already  loved  me,  and  hast  delivered  4Thyself  to  death 
for  me,  (8)  and  now  desirest  to  apply  the  fruit  of  Thy 
death  to  me,  as  if  Thou  hadst  suffered  for  me  alone. 

2.  Secondly,  although  He   approved  the  confession  of 
Thomas,  yet  He  would  not  praise  liimfor  it  by  calling  him 
blessed,  as  He  did  St.  Peter,  when  he  confessed  Him  to  be 
the  Son  of  the  living  God,(9)  because  he  had  been  slower 
in  believing  than  St.  Peter :  and  that  others  should  nob 
take  occasion  by  this  example  to  require  as  much,  craving 
the  proof  of  the  senses  for  believing  the  mysteries  of  God. 
He  therefore  rather  conveyed  a  secret  rebuke  to  him  in  the 
words : — "  Because  thou  hast  seen  me,  Thomas,  thou  hast 
believed :"  as  if  He  had  said,  It  was  needful  for  thee  to  see 
me  and  handle  me,  to  believe  that  I  am  thy  Lord  and  thy 
God. 

3.  Then  our  Lord  presently  added : — "  Blessed  are  they 
that  have  not  seen,  and  have  believed."     This  He  said  for 
the  comfort  of  the  faithful,  who  though  they  obtained  not 
the  grace  to  see  Him  in  this  mortal  life,  yet  they  believed 
without    seeing,  that   which    Thomas    saw  and    handled. 
The  same  Lord  also  said  at  another  time ;  "  Blessed  are 
the  eyes  that  see  the  things  which  you  see,"  for  "  amen  I  say 
to  you,  that  many  prophets  and  kings,"  and  just  men,  "have 
desired  to  see  the  things  that  you  see,  and  have  not  seen 
them,"(10)  but  now  He  says,  "  Blessed  are  they  which 

(8)  Gal.  ii.  20.  (9)  Mat.  xvi.  17. 

(10)  Mat.  xiii.  16.    Luc.  x.  23. 
Vol.  V.-7. 


98  MEDITATION  XI. 

have  not  seen,  and  have  believed : "  for  on  the  one  side  we 
enjoy  all  the  goods  and  fruits  which  He  purchased  for  us 
by  His  death,  as  of  the  sacraments  which  He  instituted, 
the  examples  which  He  gave  us  throughout  the  whole 
course  of  His  life,  the  sermons  which  He  preached,  and 
the  perfect  law  which  He  taught  us ;  and  on  the  other 
side,  our  faith  is  more  meritorious,  inasmuch  as  we  believe 
without  either  having  seen  or  handled  with  our  corporal 
senses,  that  which  they  both  saw  and  handled.  This  faith 
is  the  beginning  of  all  our  beatitude,  into  which,  if  it  be 
perfected  by  love  and  charity,  it  will  finally  bring  us  to 
enter. 

Colloquy. — I  give  Thee  thanks,  0  my  Saviour,  for 
the  care  which  Thou  hadst  to  comfort  those  who  could 
not  enjoy  Thy  blessed  presence,  and  since  I  have  not 
the  blessedness  of  those  who  beheld  Thee  with  their 
corporal  eyes,  I  desire  perfectly  to  attain  that  blessed 
ness  which  those  enjoy  who  behold  Thee  with  their 
spiritual  eyes.  Illuminate  them,  0  Lord,  with  Thy 
celestial  light,  that  my  faith  being  quickened,  and 
my  charity  inflamed,  I  may  always  believe  in  Thee, 
and  always  love  Thee,  so  that  I  may  come  at  the 
last  to  belblessed  with  Thee,  in  Thy  celestial  kingdom. 
Amen. 


MEDITATION  XI. 

THE  CAUSES  WHY  OUR  LORD  BEING  RISEN  AGAIN,  RETAINED  IN  HIS 
GLORIOUS    RODY,    THE    SACRED   WOUNDS   IN   HIS   FEET,    HANDS,   AND    SIDE. 

Presupposing  what  has  been  said  in  the  preceding  medi 
tations,  we  will  collect  in  this  the  causes  ivJiy  Christ  our 
Lord  being  risen  again,  would  retain  in  His  glorious  body, 
the  smns  of  the  wounds  of  His  feet,  hands,  and  side,  pon- 


OF  THE  WOUNDS  OF  JESUS  CHRIST.  99 

dering  the  spirit  which  lies  hid  in  each  of  them,  and  gather 
ing  the  fruit  which  may  be  gathered  from  them.  (1) 

POfNT  I. 

1.  The  first  cause  was,  to  confirm  His  disciples  in  the 
faith   of  His   Resurrection,  showing  them,  not  only  His 
body  that  they  might  feel  it,  but  the  very  holes  also,  which 
the  nails  and  lance  had  made,  that  so  they  might  believe 
that  it  was  the  selfsame  body  which  was  fastened  to  the 
cross,   and  not   another  made  anew.      By  this  fact  He 
confirms  us  also  in  the  faith  of  our  own  resurrection,  which 
will  be  with  the  selfsame  bodies  that  we  had  in  this  mortal 
life,  according  to  that  of  Job : — "  For  I  know  that  my 
Redeemer  liveth,  and  in  the  last  day  I  shall  rise  out  of  the 
earth,  and  I  shall  be  clothed  again  with  my  skin,  and  in 
my  flesh  I  shall  see  God.     Whom  I  myself  shall  see,  and 
my  eyes  shall  behold,  and  not  another ;  this  my  hope  is 
laid  up  in  my  bosom. "(2)     After  the  example  of  this  holy 
man,  I  also  will  lay  up  this  hope  in  the  depths  of  my  heart, 
to  comfort  me  in  my  calamities  and  infirmities,  believing 
firmly  that  although  my  flesh  should  be  wounded  and  full 
of  worms,  from  the  feet  to  the  head,  and  like  Job,  lie  on  a 
dunghill,  and  be  flayed,  and  bored  in  a  thousand  parts  upon 
a  cross,  as  was  that  of  Christ  our  Saviour,  yet  it  shall  rise 
again  to  a  new  life ;  and  if  there  should  remain  in  it  some 
signs  or  wounds,  this  will  not  be  because  of  the  weakness 
of  Him  that  raised  it,  but  for  the  greater  glory  and  beauty 
of  the  risen  body.     With  this  hope  I  ought  to  encourage 
my  flesh  willingly   and  patiently  to  support  the  labours 
which  I  suffer. 

2.  The  second  cause  was,  that  the  same  wounds  might 
serve  for  signs  and  trophies  of  His  victorious  triumph ;  as 
also  for  arguments,  to  show  how  much  He  esteemed  pains 

(1)  S.  Th.  3,  p.  q.  liv.  art.  4.  (2)  Job.  xix.  25. 


100  MEDITATION  XI. 

and  contumelies,  honouring  His  wounds  so  far  as  to  retain 
and  place  them  in  His  glorified  body,  with  a  singular 
beauty  and  splendour.  By4his  He  intended  to  encourage 
us  to  suffer,  to  make  very  great  account,  and  to  hold  it  for 
a  high  honour,  to  bear  the  marks  of  any  wounds  in  our 
body,  that  is  to  say,  of  any  labours  like  those  of  Christ  our 
Lord,  which  we  have  suffered  for  His  love,  according  to 
that  of  the  apostle  St.  Paul ; — "  For  I  bear  the  marks  of 
the  Lord  Jesus  in  my  body."  (3) 

Colloquy. —  0  most  sweet  Jesus,  Thou  art  my  Lord 
and  my  Redeemer,  and  I  Thine  unworthy  slave  ;  and 
since  lords  mark  their  slaves  with  certain  marks,  that 
they  may  be  known  to  be  the  slaves  of  such  a  lord, 
and  may  not  fly  from  his  service,  set  and  imprint  upon 
me  the  marks  and  signs  of  Thy  sacred  wounds,  that  I 
may  be  always  Thine,  and  never  fly  from  Thy  divine 
service.  Amen. 

POINT  II, 

3.  The  third  cause  was,  that  they  might  serve  as  a  memo 
rial  to  put  Him  in  mind  of  what  we  have  cost  Himy  and  move 
Him  to  love  us,  pardon  us,  and  evermore  to  do  us  good. 
And  that  He  who  as  God,  as  the  prophet  Isaias  says,  is 
not  forgetful  of  us,  because  He  keeps  us  written  in  His 
hands,(4)  may  neither  be  so  forgetful  of  us,  as  man,  since 
He  bears  it  within  His  hands,  how  deeply  He  bought  us. 
And  as  they  are  open  with  the  holes  which  the  nails  made, 
so  does  He  hold  them  open  and  extended,  to  fill  us  with 
His  benediction,  and  with  the  love  which  His  open  side 
discovers. 

Colloquy. — 0  most  sweet  Redeemer,  this  it  is  which 
obliges  me  never  more  to  be  forgetful  of  Thee,  but  to 
set  Thee  "  as  a  seal  upon  "  my  "  heart,  as  a  seal  " 
upon  my  "  arm,"  (5)  that  my  works  and  my  desires 

(3)  Gal.  vi.J17.  (4)  Isa.  xlix.  16.  (6)  Cant.  viii.  6. 


OF  THE  WOUNDS  OF  JESUS  CHRIST.  101 

may  always  be  sealed  with  Thy  infinite  chanty,  and 
fulfil  in  all  things  Thy  holy  law.  And  seeing  Thou 
commandest  the  Hebrew  people  to  bind  as  a  sign 
upon  their  hand  the  law  given  by  the  hands  of  angels, 
that  they  might  be  mindful  of  it  ;(6)  how  much  more 
reason  is  there,  that  I  should  do  the  like  with  the  law 
which  has  been  given  me  by  the  hands  of  the  Lord  of 
angels,  pierced  with  nails  for  the  love  of  me  ? 

4.  The  fourth  cause  was,  that  He  might  show  these  wounds 
to  His  Eternal  Father,  and  thus,  exercising  the  office  of  our 
perpetual  advocate  and  mediator,  (7)  might  appease  the 
wrath  and  indignation  which  He  had  conceived  against 
us  for  our  sins.  For  if  the  sight  of  the  rainbow  in  the 
heavens,  beautiful  with  its  three  colours,  so  appeases  the 
anger  of  Almighty  God,  that  for  this  sign  He  perpetually 
remembers  not  to  drown  the  world  again  with  a  deluge 
of  water,  (8)  how  much  more  will  He  be  appeased  upon 
beholding  this  rainbow  of  the  empyreal  heavens,  Christ 
Jesus  our  Lord,  with  those  three  sorts  of  wounds,  in  His 
hands,  feet,  and  side,  and  will  serve  Himself  of  this  bow 
as  of  a  sign  and  motive  not  to  chastise  the  world  as  its  sins 
deserve?  With  this  spirit  ought  I  to  show  to  the  Eternal 
Father  the  wounds  of  His  Son,  and  to  beseech  Him,  that 
for  them  He  would  lay  aside  the  anger  He  has  conceived 
against  me,  and  against  all  men,  saying  to  Him : 

Colloquy. — " Behold,  0  God  our  protector;  and 
look  upon  the  face  of  Thy  Christ;"  (9)  look  likewise 
upon  His  blessed  hands,  feet,  and  side :  and  for  the 
wounds  of  His  sacred  hands,  grant  us  that  ours  may 
be  always  exercised  in  good  works,  and  by  those  of 
His  feet,  that  ours  may  always  walk  in  perfect  ways, 
and  by  the  wound  of  His  side,  that  ours  may  be 

(6)  Deut.  vi.  8.  (7)  1  Joan.  ii.  1.  (8)  Gen.  ix.  14. 

(9)  Ps.  Ixxxiii.  10. 


102  MEDITATION  XI.     ' 

always  wounded  with  His  love.  0  my  soul,  follow 
the  counsel  of  the  divine  wisdom,  and  lifting  up  thine 
eyes  to  the  empyreal  heaven,  "  look  upon  the  rainhow 
and  bless  Him  that  made  it :  it  is  very  beautiful  in  its 
brightness,  it  encompasseth  the  heavens  about  with 
the  circle  of  its  glory,  the  hands  of  the  most  High 
have  displayed  it,"(10)  and  adorned  it  as  thou  seest. 
Blessed  be  the  hands  which  have  made  this  bow,  by 
whose  ordination  He  extended  His  hands  upon  the 
Cross,  adorned  with  the  variety  of  celestial  virtues,  in 
sign  of  peace  to  all  the  elect,  and  to  encompass  them 
with  the  circle  of  His  protection,  and  place  them 
afterwards  on  the  throne  of  His  glory.  Amen. 

5.  The  fifth  cause  was,  to  provoke  us  with  the  sight  of 
these  wounds,  to  love  and  obey  Him,  acknowledging  by  them 
how  much  He  has  loved  us,  and  how  much  He  has  suffered 
for  our  sake;  so  that  spiritual  sight  of  these  wounds,  which 
remain  at  this  present  in  the  glorified  body  of  Christ  our 
Lord,  is  most  effectual  to  awake  in  us  the  desire  of  em 
ploying  all  our  powers  in  the  service  of  our  Lord.  And 
by  these  wounds,  as  has  been  said,  we  may  enter  to  dwell 
within  Him,  and  to  be  united  with  Him,  in  the  union 
of  actual  remembrance,  knowledge,  and  love,  imagining 
that  He  says  to  us  from  heaven; — "Arise,  my  love,  my 
beautiful  one,  and  come :  My  dove,"  return  with  a  speedy 
flight  into  "  the  clifts  of  the  rock,''  into  "  the  hollow  places 
of  the  wall ;"(!!)  "  enter  into  the  wounds  of  my  body,  not 
now  defiled  with  blood,  but  beautiful  and  glorious. — If 
thou  seest  thyself  chased  by  the  legions  of  hell,  fly  to  these 
wounds  that  they  may  defend  thee  from  their  temptations. 
— If  thou  art  persecuted  by  the  vanities  of  the  world,  and 
by  the  depraved  passions  of  thy  flesh,  have  recourse  to 
these  wounds,  for  in  them  thou  shalt  find  a  house  of  refuge 

(10)  Eccles.  xliii.  12.        (11)  4  p.  Med.  liii.  p.  4.     Cant.  ii.  14. 


OF  THE  WOUNDS  OF  JESUS  CHRIST.  103 

against  all  fears. — If  thou  seest  thyself  molested  with  cares 
and  business,  retire  from  them,  and  enter  into  these 
wounds,  in  which  thou  shalt  find  quiet  and  repose  for  thy 
spirit. — If  thou  desirest  to  know  me,  and  vlove  me  with  all 
thy  heart,  come  to  these  wounds,  and  enter  into  them,  and 
there  thou  shalt  see  the  great  account  which  I  make  of 
thee,  and  how  much  I  love  thee,  and  such  flames  of  love 
issue  from  my  heart,  as  shall  wholly  set  on  fire  thine,  and 
unite  ifc  with  and  transform  it  into  mine.  Behold  the 
wounds  of  my  hands,  and  fortify  thine  to  fight  for  my 
glory,  as  I  have  fought  for  thy  salvation.  Behold  the 
hole  of  my  side,  and  open  thy  side,  giving  me  all  thy  love, 
as  I  have  given  thee  mine.  Behold  the  wounds  of  my 
feet,  and  direct  thy  steps  to  my  holy  service,  imitating 
mine  with  perseverance  until  thou  purchasest  a  crown  of 
glory. 

These  considerations  and  affections,  I  ought  to  exercise, 
remembering  the  wounds  of  Christ  our  Lord,  and  that  I 
may  view  them  more  , narrowly,  I  will  excite  my  faith  to 
contemplate  them  in  His  glorious  body,  not  only  in  heaven, 
but  also  in  the  holy  Sacrament  of  the  altar,  where  they  are 
like  five  fountains  of  our  Saviour,  whence  flow  the  waters 
of  grace  and  of  spiritual  comforts,  to  all  who  approach  them 
with  fervour.  (12) 

POINT  III. 

6.  To  these  causes  is  added  a  sixth,  which  is  to  confound 
tlie  damned  in  the  day  of  judgment,  by  showing  them  the 
wounds  which  He  received  from  them,  as  witnesses  of  the 
great  desire  He  had  to  save  them,  if  they  had  not  by  their 
own  default,  put  an  impediment  in  the  way.  To  whom, 
as  St.  Austin  says,  (13)  He  will  speak  in  this  manner; — 
"Behold  here  the  Man  whom  you  crucified,  behold  the 

(12)  Isa.  xii.  30.  (13)  In  libro  de  Symbolo. 


104  MEDITATION  XII.    - 

wounds  which  you  inflicted,  acknowledge  the  side  which 
you  lanced,  which  for  you,  and  by  you  was  opened,  yet, 
notwithstanding,  you  would  not  enter  into  it."  Then  will 
be  made  that  most  terrible  lamentation  foretold  of  these 
miserable  men,  when  they  see  that  they  have  neglected  the 
opportunity  they  had  of  saving  themselves,  and  the  great 
reason  why  Christ  our  Lord  has  to  condemn  them.  On 
the  other  hand,  with  the  self-same  wounds,  Christ  our 
Lord  will  make  joyful  His  just,  not  only  on  that  day,  but 
for  all  eternity,  for  they  shall  clearly  see  in  them  so  many 
motives  to  love  Him,  who  received  and  suffered  them  for 
their  sakes. 

Colloquy. — 0  most  loving  Saviour,  by  these  wounds 
I  humbly  beseech  Thee  to  work  in  me  the  effects,  for 
which  Thou  retainest  them  in  Thy  glorious  body, 
permitting  me  to  fly  and  enter  into  them  with  the 
wings  of  a  dove,  and  to  dwell  in  them,  as  in  a  nest  and 
place  of  repose ;  for  I  desire  nothing  more  in  this  life, 
than  always  to  think  upon  those  things  which  Thou 
hast  done  and  suffered  for  me,  loving  Thee  for  them, 
and  obeying  Thee  with  perseverance,  until  I  come  to 
enjoy  Thee  in  Thy  glory,  world  without  end.  Amen. 


MEDITATION  XII. 

OF  THE  APPEARANCE  MADE  TO  THE  ELEVEN  DISCIPLES  AS  THEY  FISHED 
IN  THE  SEA  OF  TIBEEIAS. 

POINT  I. 

"  There  were  together  Simon  Peter,  and  Thomas,  who 
is  called  Didymus,  and  Nathaniel,  who  was  of  Cana  in 
Galilee,  and  the  sons  of  Zebedee,  and  two  other  of  His 
disciples.  Simon  Peter  said  to  them,  I  go  a  fishing.  They 
say  to  him,  We  also  come  with  thee.  And  they  went 


OF  THE  APPEARANCE  IN  THE  SEA  OF  TIBERIAS.       105 

forth  and  entered  into  the  ship ;  and  that  night  they  caught 
nothing.  "(1) 

1.  Here  is  to  be  considered  first,  how  these  disciples 
went  a  fishing,  partly  from  poverty,  and  that  they  might 
have  something  to  eat ;  partly  to  avoid  idleness,  for  the  time 
was  not  yet  come  when  they  were  to  employ  themselves  in 
fishing  for  men.     As  soon,  therefore,  as  Peter  said,  "  I  go 
fishing,"  the  others  offered  to  bear   him  company,   thus 
showing  the  concord  and  conformity  of  wills  which  they 
had  in  the  works  of  virtue :     Whence  I  will  conceive  a 
desire  of  imitating  these  holy  disciples  in  the  exercise  of 
these  three  virtues,  poverty,  charity,  and  love  of  labour, 
against  idleness. 

2.  All  that  night  they  took  nojish,  as  it  also  happened 
to  them  at  another  time,  when  St.  Peter  said,  "  We  have 
laboured  all  the  night  and  have  taken  nothing: "(2)  to  sig 
nify  how  little  human  industry  is  able  to  do,  if  it  alone  be 
employed  to  fish  for  souls,  and  to  draw  them  out  of  the  sea 
of  their  sins.     Peter,  therefore,  and  Paul,  and  any  other 
however  learned  and  holy,  and  however  great  a  preacher, 
will  yet  travail  all  in  vain,  if  he  wholly  rely  upon  his  own 
strength,  and  unless  God  Himself  be  present  at  the  fish 
ing ;  and  for  this  cause  St.  Paul  said, — "Neither  he  that 
planteth  is  anything,  nor  he  that  watereth ;  but  G-od  that 
giveth  the  increase."(3)     For  this  reason  the  workmen  of 
souls  are  to  ground  themselves  in  great  humility,  if  they 
desire    their    labours    to    prove   profitable,   remembering 
that    which    Christ    said,    "  without    me    you    can     do 
nothing.' '(4) 

Neither  is  it  void  of  mystery,  that  at  both  these  times  of 
fishing,  the  scripture  says,  it  was  ty  night,  to  signify  the 
miserable  estate  in  which  the  world  was  before  the  coming 

(1)  Joan.  xxi.  2.  (2)  Luc.  v.  8. 

(3)  1  Cor.  iii.  7.  (4)  Joan.  xv.  5. 


106  MEDITATION  XII. 

of  Christ,  the  true  Sun  of  justice,  with  whose  light  the 
fishing  prospers,  and  without  whom  nothing  is  effected. 
Moreover,  here  is  represented  to  us,  that  he  who  labours 
in  the  night  of  ignorance,  and  in  the  misty  darkness  of 
mortal  sin,  profits  nothing,  nor  are  his  works  meritorious 
of  life  eternal.  And  for  this  cause  the  kingly  prophet, 
David,  said, — "  It  is  vain  for  you  to  rise  before  light  ;"(5) 
as  if  he  had  said,  Before  you  receive  the  light  of  divine 
grace,  in  vain  will  be  all  your  labour,  because,  without  it, 
you  cannot  work  the  works  worthy  of  light.  Whence,  I 
will  gather,  the  great  misery  of  a  sinner,  who,  though  he 
labours  much,  yet  profits  not;  he  wearies  himself  with 
fishing  during  the  whole  night  of  his  miserable  state,  and 
takes  no  fruit,  of  merit  for  life  eternal ;  for  although  he 
catches  riches,  honours,  and  contentments,  yet  all  these  are 
nothing,  and  his  labour  is  wholly  lost,  since  in  time  of 
his  greatest  need,  they  will  undoubtedly  fail  him. 

3.  Ponder  what  these  seven  .disciples  did,  when  they 
saw  they  could  take  no  fish.  Bearing  their  labour  patiently 
they  bee/an  to  think  upon  their  master,  and  of  the  want  they 
had  of  His  holy  presence ;  and  it  is  to  be  believed,  that 
they  spoke  amongst  themselves  of  that  which  at  other  times 
had  happened  to  them  on  that  very  sea,  and  concerning 
Christ  our  Lord,  and  that,  sighing,  they  said: 

Colloquy. — 0  sovereign  master,  where  art  Thou  ? 
Why  dost  Thou  leave  us  in  this  labour  ?  Why  dost 
Thou  not  hasten  to  supply  our  poverty?  What 
marvel  is  it,  that  the  fishes  do  fly  the  fishers'  nets, 
since  Thou-  dost  fly  the  fishers  themselves  ?  Come, 
Lord,  and  approach  unto  us,  for  with  Thy  coming 
will  come  the  fishing  which  we  desire. 

These  words,  or  the  like,  I  am  to  speak  in  spirit,  when  I 
see  my  pains  and  labours  are  without  profit,  hoping  that  I 
(5)  Ps.  cxxvi.  2. 


OF  THE  APPEARANCE  IN  THE  SEA  OF  TIBERIAS.   107 

shall  be  heard,,  because  God  hears  "  the   desires   of  the 
poor.  "(6) 

POINT  II. 

"  But  when  morning  was  now  come,  Jesus  stood  on  the 
shore,  yet  the  disciples  knew  not  that  it  was  Jesus. 
Jesus  therefore  said  to  them ;  Children,  have  you  any 
meat?  They  answered  Him,  No.  He  saith  to  them,  Cast 
the  net  on  the  right  side  of  the  ship,  and  you  shall  find. 
They  cast,  therefore,  and  now  they  were  not  able  to  draw 
it  for  the  multitude  of  fishes."(7) 

1.  Here  is  to  be  considered  first,  the  charity  of  Christ 
our  Lord,  in  hasting  to  comfort  His  beloved  disciples,  although 
He  made  Himself  known  to  them  by  little  and  little,  that 
His  appearance  might  redound  to  their  greater  profit. 
For  this  cause  He  placed  Himself  upon  the  bank-side ;  He 
would  not  walk  upon  the  waters,  nor  enter  into  that 
ship ;  to  signify  that  the  state  of  life  which  He  retained 
after  His  Resurrection,  was  stable  and  remote  from  all  mu 
tability  and  alteration,  and  ordained  to  last  for  ever  in  the 
land  of  the  living.  And  though  He  knew  that  they  had 
taken  no  fish  all  that  night,  yet,  making  as  if  He  knew  it 
not,  He  asked  them  if  they  had  any  fish ;  by  this  means 
inducing  them  to  acknowledge  their  own  necessity,  and 
how  unable  they  were  to  fish  of  themselves  without  His 
assistance,  which  yet  He  desired  presently  to  give  them. 

Colloquy. — 0  most  liberal  Jesus,  bow  many  times 
dost  Thou  come  to  our  gates,  asking  and  craving 
something  of  us,  not  so  much  because  we  have  to  give 
Thee,  as  because  Thou  desirest  to  give  to  us  ?  Thou 
didst  ask  of  the  Samaritan,  that  she  would  give  Thee 
a  little  water  to  drink,  because  Thou  desiredst  to  give 
to  her  the  living  water  of  Thy  grace. (8)  Thou  re- 
quirest  us  to  give  alms  to  the  poor,  because  Thou 

(6)  Ps.  ix.  38.  .  (7)  Joan.  xxi.  4.  (8)  Joan.  iv.  7. 


108  MEDITATION   XII. 

desirest  to  bestow  abundant  alms  on  those  who  shall 
do  as  Thou  require st.  Would  to  God  I  might  give 
Thee  what  Thou  requirest  of  me  by  Thine  inspiration, 
that  so  Thou  mightest  give  me  that  which  by  that 
inspiration  Thou  desirest  to  give  me.  Amen. 

2.  I  will  consider,  secondly,  how  He  commanded  them 
to  cast  the  net   on  the  right  side  of  the  ship  ;  to  signify  the 
prosperous  success  and  ending  which  that  fishing  should 
have,  and  how  it  was  a  figure  of  the  fishing  for  souls, 
which  were  to  be  drawn  out  of  the  sea  of  this  world  for 
everlasting  life,  by  the  power  of  Christ,  who  is  the  right 
hand  of  Almighty  God.     The  disciples  obeying  this  com 
mandment,  caught  a  multitude  of  great  fishes.     In  this  is 
seen  the  efficacy  of  obedience,  and  with  how  great  truth 
the   wise   man   says — "An  obedient  man  shall  speak  of 
victory  ,"(9)  gaining  many  souls  unto  Almighty  God;  and  ifc 
should  be  well  considered,  that  in  the  other  fishing,  St. 
Peter  knew  that  it  was  Christ  who  commanded  him  to  cast 
the  net,  and  he  obediently  said, — "In  verbo  tuo  laxabo 
rete."     "At  Thy  word,  I  will  cast  forth  the  net:"  but 
this  time  he  knew  not  that  it  was  Christ  that  commanded 
him,   yet   nevertheless   he   submitted   his    judgment   and 
obeyed,  and  drew  a  great  multitude   of  fish :    for  Christ 
our  Lord  is  greatly  delighted  that  we  obey  every  human 
creature  for  the  love  of  Him,  and  that  we  deprive  our 
selves  of  our  own  judgment,  and  of  our  own  will,  to  do  the 
will  of  others,  in  things  in  which  there  is  no  sin.     And 
so   sometimes   it   happens,   that   Christ   indeed   is   there, 
where  we  thought  Him  not  to  be,  and  obeying  man,  we 
obey  indeed  Christ,  who  speaks  by  his  mouth,  and  assures 
us,  that  if  we  cast  our  net  on  the   side  pointed  out   by 
Him,  we  shall  draw  great  store  of  fish.     This  virtue  of 
obedience,  therefore,  ought  to  be  very  familiar  to  me,  if  I 
(9)  Prov.  xxi.  28. 


OF  THE  APPEARANCE  IN  THE  SEA  OF  TIBERIAS.       109 

desire  to  have  prosperous  success,  as  St.  Peter  had,  who 
for  this  is  called  Simon,  which  is  to  say,  obedient. 

POINT  III. 

"  That  disciple,  therefore,  whom  Jesus  loved,  saith  to 
Peter, —It  is  the  Lord :  Simon  Peter  when  he  had  heard 
that  it  was  the  Lord,  girt  his  coat  about  him,  for  he  was 
naked,  and  cast  himself  into  the  sea.  But  the  other  dis 
ciples  came  in.  the  ship,  for  they  were  not  far  from  the 
land,  but,  as  it  were,  two  hundred  cubits,  drawing  the  net 
with  fishes.  As  soon  as  they  came  to  land,  they  saiv  liot 
coals  lying,  and  fish  laid  thereon,  and  bread. — Jesus  saith  to 
them:  Bring  hither  of  the  fishes  which  you  have  now 
caught.  Simon  Peter  went  up,  and  drew  the  net  to  land, 
full  of  great  fishes,  one  hundred  and  fifty-three.  And 
although  they  were  so  many,  the  net  was  not  broken. "(10) 

1.  Here  we  must  consider,  first,  in  these  two  disciples, 
Peter  and  John,  the  effects  which  fervent  love  produces, 
as  well  in  the  contemplative,  as  in  the  active  life.  This 
love  in  contemplatives  sharpens  the  interior  sight  of  the 
soul,  that  like  John,  they  may  know  Christ  when  others 
know  Him  not,  and  give  notice  of  Him  to  others,  and 
cause  love  in  those  who  are  fervent  in  things  which  belong 
to  the  active  life,  so  that  as  soon  as  they  know  Him,  they 
set  themselves  to  follow  Him.  And  as  St.  Peter,  hearing 
that  it  was  our  Lord,  forsook  the  net,  the  fishes,  and  the 
ship,  and  putting  on  his  garment,  out  of  reverence,  cast 
himself  into  the  sea,  to  go  as  soon  as  might  be  where  his 
master  was,  (for  it  seemed  to  him  too  long  a  delay,  to  go  no 
faster  than  the  ship  would  go :)  even  so  must  I  endeavour 
to  follow  Christ  our  Lord  with  greater  fervour,  and  wish 
speedily  to  arrive  at  the  land  of  eternity  where  He  is,  so 
that  leaving  for  this  cause  whatever  I  have,  I  must  expose 
(10)  Joan.  xxi.  7. 


110  MEDITATION  XII. 

myself  to  all  the  perils  and  labours  of  the  tempestuous 
sea  of  this  world,  and  considering  their  pace  to  be  too 
slow  who  follow  the  course  of  a  common  life,  I  must 
therefore  endeavour  'to  quicken  mine  with  all  the  expe 
dition  possible. 

2.  Secondly,  I  am  to  consider  the  mysterious  excellence  of 
this  present  fishing,  compared  with  that  other  which  St. 
Peter  made  in  his  first  vocation :  for  that  was  a  figure  of 
the  fishing  for  souls,  which  were  to  enter  into  the  Church 
and  to  believe  in  Christ  our  Lord,  and  to  receive  His  law; 
for  which  cause,  Peter  was  not  commanded  to  cast  his  net 
on  the  right  side  of  the  ship,  but  on  every  side,  on  the 
right  hand  and  on  the  left,  that,  by  gathering  good  and 
evil  fishes,  great  and  little,  with  which  the  two  ships 
might  be  filled,  should  be  figured  the  two  people,  Jews 
and  G-entiles,  under  one  head,  Christ,  and  His  vicar  Saint 
Peter.(ll)  And  the  net  which  gathered  them  began  to 
break,  because  in  this  life,  the  Church  and  gospel  of  Jesus 
Christ  sometimes  suffers  some  rupture  and  schism.  But 
the  fishing  of  this  day  was  only  of  the  predestinate  and 
elect  for  everlasting  life,  and  for  this  was  made  on  the 
right  side  of  the  ship,  and  not  on  the  left,  because  the 
elect  are  to  be  placed  upon  the  right  hand  of  the  judge. 
All  these  fishes  are  great  in  sanctity  and  purity  of  life,  for 
in  heaven  none  are  little.  The  net  is  drawn  to  the  land, 
where  Christ  is,  which  is  the  land  of  the  living,  and  is  not 
broken:  because  then  there  shall  be  no  dissensions  nor 
schisms,  nor  anything  else  which  may  disturb  them,  for 
the  Angels  shall  separate  the  evil  from  the  good,  as  our 
Lord  said  in  the  parable  of  the  net.  (12) 

Colloquy. — 0  blessed  fish,  which  art  caught  with 
this  net !  0  blessed  water  of  life,  in  which  these  fishes 
are  nourished  and  sustained,  attaining  that  perfect 

(11)  Luc.  v.  7.     S.  Aug.  in  Ps.  xlix.  (12)  Mat.  xiii.  49. 


OF  THE  APPEARANCE  IN  THE  SEA  OF  TIBERIAS.   Ill 

health  and  life,  which  Christ  has  gained  for  them ! 
0  holy  prophet  Ezechiel,  how  well  is  thy  prophecy 
fulfilled,  by  so  great  a  multitude  of  great  fish,  which 
the  fishermen  of  Jesus  Christ  have  caught  in  these 
waters,  which  issue  forth  of  the  right  side  of  the 
celestial  temple. (13)  Grant  me,  0  most  sweet  Re 
deemer,  that  I  may  live  in  the  lively  waters  of  Thy 
grace,  that  so  I  may  be  drawn  out  of  them,  for  life 
eternal.  Amen. 

3.  Consider,  finally,  how  the  disciples,  "  as  soon  as  they 
came  to  land,  saw  hot  coals  lying,  and  a  fish  laid  thereon,  and 
bread;  after  which  "Jesus  saith  to  them,  Come  and  dine,'* 
and  taking  bread  He  gave  it  to  them,  and  the  fish  in  like 
manner.  In  which  shines  forth  the  affability  and  liberality  of 
our  Redeemer  towards  His  disciples,  in  preparing  them  this 
dinner :  and  inviting  them  to  eat  with  bread  made  by  His 
own  hand  miraculously,  and  other  fishes,  besides  those 
which  they  had  taken,  to  signify,  first,  how  careful  He  is 
to  give  food  and  spiritual  refection  to  those  who  labour 
for  His  love,  and  for  obedience  to  Him,  administering 
to  them  the  meat  of  angels,  and  celestial  bread  to  com 
fort  them,  casting  by  this  means,  coals  upon  their  hearts, 
that  they  may  be  wholly  inflamed  with  the  love  of  Him. 
Secondly,  to  signify,  that  whilst  we  labour  on  earth,  He 
prepares  us  a  most  delightful  banquet  above  in  heaven,  to 
which  He  Himself  will  invite  us,  and  will  serve  us  at  the 
table,  giving  us  for  food  His  sacred  Divinity  and  Hu 
manity. 

Colloquy. — 0  blessed  they  who  shall  eat  this  bread 
in  the  Kingdom  of  God  !  0  happy  those  who  shall 
sit  with  Christ  at  His  table  in  the  Kingdom  of  His 
Father! (14)  0  that  I  were  one  of  those  seven  dis 
ciples,  full  of  the  seven  gifts  of  the  Holy  Ghost,  with 

(13)  Ezech.  xlvii.  1.  (14)  Luc.  xiv.  15,  et  xxii.  30. 


112  MEDITATION  XIII. 

which  I  might  worthily  assist  at  this  holy  banquet ! 
Accept,  good  Jesus,  this  my  desire,  and  fortify  the 
same  with  Thy  holy  grace,  to  the  end  I  may  come  to 
enjoy  Thee  in  Thy  glory.  Amen. 


MEDITATION  XIII. 

ON  CHRIST'S  INSTITUTION  IN  THIS  APPEARANCE  OF  ST.  PETER  AS 

UNIVERSAL  PASTOR  OF  HIS  CHURCH,  AND  DELIVERY  TO  HIM 

OF  ADMIRABLE  INSTRUCTIONS  OF  PERFECTION. 

POINT  I. 

"  When,  therefore,  they  had  dined,  Jesus  saith  to 
Simon  Peter, — Simon  son  of  John,  lovest  thou  me  more  than 
these  ?  He  saith  to  Him,  Yea  Lord :  Thou  knowest  that  I 
love  Thee.  He  saith  to  him :  Feed  my  lambs.  He  saith 
to  him  again;  Simon,  son  of  John,  lovest  thou  me?  He 
saith  to  Him,  Yea  Lord,  Thou  knowest  that  I  love  Thee. 
He  saith  to  him,  Feed  my  lambs.  He  saith  to  him  the 
third  time,  Simon  son  of  John,  lovest  thou  me?  Peter 
was  grieved,  because  He  had  said  to  him,  the  third  time 
lovest  thou  me  ?  And  he  said  to  Him,  Lord,  Thou  know 
est  all  things :  Thou  knowest  that  I  love  Thee.  He  said 
to  him,  Feed  my  *heep."(\) 

1.  Christ  our  Lord,  having  promised  to  St.  Peter,  the 
keys  of  the  kingdom  of  heaven,  in  recompense  of  that 
illustrious  confession  which  he  made  of  His  Divinity : 
now  willing  to  deliver  them  to  him,  together  with  the 
primacy  over  the  universal  Church,  first  examined  him 
touching  his  love,  asking  him,  if  he  loved  Him  more  than 
the  others  did ;  by  which  He  has  given  us  to  understand, 
that  the  prelates  of  the  Church  ought  to  excel  in  faith, 

(1)  Joan.  xxi.  15. 


OF  THE  PRIMACY  OF  ST.  PETER.  113 

and  to  be  eminent  above  all  others  in  love  and  charity. 
And  He  called  him  by  the  name  of  Simon,  which  signifies 
obedient,  and  by  the  name  of  John,  which  signifies  grace, 
or  Jonas,  which  signifies  a  dove ;  to  denote,  that  with  faith 
and  charity,  are  to  be  united  obedience,  with  the  plenty 
of  the  grace  of  the  Holy  Ghost,  to  accomplish  him  per 
fectly  in  his  office. 

2.  He  examined  him  three  several  times  concerning  his 
love,  to  the  end  that  with  his  triple  answer,  he  might 
recompence  the  triple  denial  which  he  had  made ;  and  as 
these  denials  sprung  from  pride  and  presumption,  prefer 
ring  himself  before  his  fellow  disciples:  so  these  three 
answers  of  love  were  accompanied  with  humility,  not 
daring  to  say  that  he  loved  Christ  more  than  the  others, 
but  only  that  he  loved  Him,  and  even  in  this  also  was  he 
very  fearful,  not  trusting  to  his  own  knowledge,  but 
appealing  to  the  knowledge  of  Christ  our  Lord,  saying, 
— "  Thou  knowest  that  I  love  Thee  :"  and  still  more  in 
his  third  answer  was  he  sorrowful  with  humility,  fearing 
lest  Christ  saw  somewhat  in  him  contrary  to  that  whiqh 
he  thought  of  himself,  and  therefore  said: — Thou,  Lord, 
knowest  all  things,  and  knowest  whether  that  be  true  or 
no  which  I  do  say.  Whence  I  will  gather,  how  pleasing 
humility  is  to  Christ  our  Lord,  and  not  to  presume  upon 
ourselves,  and  how  secure  it  is  always  to  fear  oneself, 
remembering  that  which  St.  Paul  says,  "  I  am  not  con 
scious  to  myself  of  anything,  yet  I  am  not  hereby  justified; 
but  He  that  judgeth  me  is  the  Lord,"(2)  and  it  may  be 
that  He  finds  some  fault  in  me,  which  I  find  not  in 
myself. 

3.  Moreover,  He  examined  him  three  several  times 
concerning  love:  to  signify,  that  he  who  was  to  be  the 
pastor  of  His  sheep,  ought  to  be  very  deeply  rooted  in 

Vo,.V.-S  .«!<**« 


114  MEDITATION  XIII. 

charity,  and  in  the  three  degrees  of  it :  for  he  ought" to 
be  perfect  in  the  purgative  way  of  beginners,  in  the  illu 
minative  way  of  proficients,  and  in  the  unitive  way  of  those 
who  have  aspired  to  perfection.(S)  Again,  he  ought  to 
excel  in  purity  and  cleanness  of  heart,  exempt  from  all 
sins  and  imperfections,  and  trained  in  the  exercise  of 
virtues,  and  in  the  union  of  love  with  the  three  Divine 
Persons.  And,  finally,  he  ought  to  be  perfect  in  charity 
towards  God,  towards  his  neighbours,  and  towards  him 
self. 

Colloquy. — 0  beloved  of  my  soul,  grant  me  that  I 
may  cast  very  deep  roots  in  humility  and  charity,  so 
that  I  may  attain  to  the  end  of  Thy  commandments, 
which  is,  to  love  Thee  with  "a  pure  heart,  and  a  good 
conscience,  and  an  unfeigned  faith, "(4)  persevering 
even  to  death  in  the  loyalty  of  true  love. 

4.  I  will  ponder,  fourthly,  how  Christ  our  Lord,  having 
said  twice  to  St.  Peter: — "Feed  my  lambs,"  said  to  him  the 
third  time, — "Feed  my  sheep:'1  to  signify  that  He  made 
him  universal  pastor  of  His  flock,  not  only  of  the  ordinary 
or  common  faithful  signified  by  the  lambs,  but  also  of 
those  which  are  the  spiritual  mothers  of  others,  figured  by 
the  "  sheep,''  such  as  are  confessors,  preachers,  masters, 
and  all  the  other  inferior  prelates  of  the  Church,  in  order 
that  the  whole  Church  might  be  "  unum  ovile,  et  unus 
pastor,"  "one  fold,  and  one  shepherd."  But  He  said  not 
to  him,  "feed  thy  lambs,"  or  "thy  sheep,"  but  my 
lambs,  and  my  sheep  ;  to  give  him  to  understand  that  he 
was  not  Lord  of  the  flock,  but  only  His  substitute  or 
vicar,  and  that  therefore  he  was  to  look  unto  the  flock  of 
the  faithful  as  to  the  flock  of  Christ,  Prince  of  pastors,  to 
whom  he  was  to  render  an  account  of  his  office,  as  St. 
Peter  likewise  understood  Him,  and  afterwards  left  the 
(3)  S.  Th.  2,  2,  q.  xxiv.  art.  9.  (4)  1  Tim  i.  5. 


OF  THE  PRIMACY  OF  ST.  PETER.  115 

same  in  writing.  In  which  the  charity  of  our  Saviour 
towards  us  greatly  shines  forth,  in  sign  of  the  love  which 
we  bear  unto  Him,  and  in  recompence  of  the  innumerable 
benefits  which  ,He  has  bestowed  upon  us,  He  exacts  of  St. 
Peter  that  he  feed  His  sheep,  and  that  he  declare  in  this 
the  love  which  he  bears  Him,  in  loving  and  having  a 
tender  care  over  His  sheep. 

Colloquy. — 0  sovereign  pastor,  how  great  is.  the 
love  which  Thou  hearest  Thy  sheep,  and  how  greatly 
Thou  desirest  that  the  pastors,  Thy  servants,  love 
them,  and  feed  them  for  the  love  of  Thee  !  I,  Lord, 
desire  to  show  the  love,  which  I  have  to  feed  the 
sheep,  which  Thou  hast  given  me,  and  which  I  have 
within  me,  which  are  my  powers,  and  senses,  govern 
ing  them  according  to  the  order  of  Thy  divine  will : 
and  in  the  same  manner,  'to  feed  those  without  me, 
•which  Thou  hast  likewise  committed  to  my  charge, 
because  they  likewise  are  Thy  sheep.  For  in  this 
alone  that  they  are  Thine,  this  ought  more  to  move 
me  to  be  careful  of  them,  than  if  they  were  mine. 

5.  I  will  consider,  lastly,  how  He  said  to  Peter,  three 
several  times, — "  Feed  my  lambs1'  and  "  sheep"  to  signify, 
three  sorts  of  food  with  which  he  was  to  feed  them ; — 
that  is,  with  the  spirit,  praying  for  them;  with  the 
tongue,  teaching  and  instructing  them, — and  with  works, 
giving  good  example  to  them.  (5)  To  feed  them  with 
doctrine,  with  sacraments,  and  with  the  examples  of  good 
life,  assisting  them  with  all  the  works  of  mercy,  as  well 
spiritual  as  corporal,  feeding  not  only  the  spirit,  but  the 
body  also  in  time  convenient;  all  this  did  Christ  our  Lord 
impose  upon  pastors,  threatening  by  the  prophet  Ezekiel, 
(6)  very  terribly,  those  who  fed  themselves,  and  not  the 

(5)  S.  Ber.  ser.  ii.  de  Resur,  (6)  Ezecli.  xxxiv.  8. 


116  MEDITATION  XIII. 

sheep,  seeking  in  their  office  their  own  honour  and  emolu 
ment,  and  not  the  utility  and  good  of  souls. 

POINT   II. 

Immediately  our  Lord  added : — "  Amen,  amen  I  say 
to  thee,  when  thou  wast  younger,  thou  didst  gird  thyself, 
.  and  didst  walk  where  thou  wouldest.     But  when  thou  shalt 
be  old,  thou  shalt  stretch  forth  thy  hand,  and  another  shall 
gird  thee,  and  lead  thee  whither  thou  wouldst  not.     And  this 
He  said,   signifying    by  what   death  he   should   glorify 
God."(7) 

1.  Christ  our  Lord,  under  this  parable,  discovered  to  St. 
Peter,  the  infallible  sign  of  the  true  love  which  He  lore  to 
him,  and  of  the  right  use  of  the  pastoral  office,  which  He 
imposed  upon  him,  which  was  to  undergo  the  death  of  the 
cross,  as  the  same  Lord  had  done  before  him,  in  confirma 
tion  of  which  He  said, — "  The  good  shepherd  giveth  His 
life  for  His  sheep." — And  "  greater  love  than  this  no  man 
hath,  that  a  man  lay  down   his  life  for  his  friends."(8) 
Wherefore,  to  the  end  that  Peter  might  well  understand 
what  he  offered  himself,  when  he  answered  Christ — "  Thou 
knowest  that  I  love  Thee :"  and  what  Christ  imposed  upon 
him,  when  He  said  to  him,  "  Feed  my  sheep  :"  He  added 
this  foregoing  parable,    by  which   He   signified   that   he 
should  undergo  the  death  of  the  cross. 

2.  The  second  shall  be  to   consider  the  spirit  of  these 
words,  in   which  Christ  our  Lord  touches  two  kinds   of 
labours  and  mortifications. 

i.  The  one  which  a  man  undertakes  of  his  own  choice, 
denying  his  own  appetites,  chastising  his  flesh  witli  pen 
ances  and  austerities,  and  offering  himself  to  undergo 
great  labours,  in  which  a  man  doth  gird  and  bind  him 
self:  and  although  he  may  contradict  his  own  inclinations, 

(7)  Joan.  xxi.  18.  (8)  Joan.  x.  11 ;  et  xv.  13. 


OF  THE  PRIMACY  OF  ST.  PETER.  117 

yet  walks  he  nevertheless  where  he  will:  for,  as  none 
enforces  him,  so  he  undertakes  those  labours  when  and 
how  he  will,  led  thereto  by  his  reasonable  will :  in  which 
there  is  at  times  some  intermixture  of  self  will,  because 
self  love  is  wont  t  nourish  itself  with  spiritual  meats.  (9) 
This  manner  of  mortification  is  proper  to  those  who  are 
beginners  in  virtue,  but  yet  fervent,  and  of  a  strong  consti 
tution  :  and  therefore  novices  in  virtue  are  to  begin  from 
hence. 

ii.  There  are  other  labours,  which  come  to  us  by  the 
hands  of  others,  whether  of  men  persecuting  us,  or  of 
devils  tempting  or  tormenting  us,  or  of  God  Himself,  who 
so  disposes  for  our  mortification,  as  are  infirmities,  pains, 
dishonours,  poverty,  false  witnesses,  and  other  persecu 
tions,  which  we  suffer  for  justice  sake,  like  as  the  blessed 
martyrs  suffered.  In  these  a  man  extends  his  own  hands, 
embracing  them,  because  it  is  the  good  will  of  Almighty 
God.  But  yet  it  is  another  which  girds  him,  nails  him, 
crucifies  him,  and  leads  him  whither  he  would  not,  if  he 
followed  his  own  natural  inclination.  These  kinds  of 
labours  are  rather  proper  to  those  that  are  old,  long  inured, 
and  perfect  in  virtue,  and  God  grants  them  to  them  whom 
He  desires  to  make  very  perfect,  for  by  this  means  a  man 
is  wholly  purged  from  self-will,  and  rests  only  on  the  will 
of  God,  who  is  He  that  principally  girds  us  in  these  tribu 
lations. 

Colloquy. — 0  most  sweet  Jesus,  if  Thou  be  He 
who  girdest  me  in  this  manner,  ordaining  or  per 
mitting  the  pressure  of  the  labours  which  I  suffer, 
gird  me  as  Thou  wilt  with  Thine  own  hand,  because 
though  it  seems  austere  to  me,  yet  will  it  be  most 
gentle  to  me.  And  as  Thou  girdest  Thyself,  embracing 
things  so  exceedingly  austere,  and  extendest  Thy  hands 

(9)  S.  Aug.  in  illud  Ps.  xlix.    Med.  li.  ad  finem  in  4.  p. 


118  MEDITATION  XIII. 

Upon  the  cross,  where  they  girded  Thee  with  most 
hard  nails,  leading  Thee  whither  Thy  natural  will 
refused  to  go,  it  is  not  much,  that  I  Thy  servant  do 
bind  and  gird  myself,  and  go  whither  my  flesh  and 
my  own  will  would  refuse  to  go. 

These  two  manners  of  mortification  am  I  to  embrace 
in  all  kinds  of  things, — First,  I  myself  seek  for  some  mor 
tification,  according  to  that  which  David  says, — "  I  met 
with  trouble  and  sorrow. " — Secondly,  embracing  the  same, 
when  it  comes  from  others,  according  to  that  which  the 
same  prophet  says,  "  Trouble  and  anguish  have  found 
me."(10) 

3.  Thirdly,  1  will  consider  those  words  of  the  Evange 
list,^-  that  St.  Peter,  by  this  kind  of  death,  "  should  glorify 
God;"  for  Almighty  God  is  greatly  glorified  by  us,  when 
we  gladly  suffer  for  the  love  of  Him. 

Colloquy. — Oh  happy  were  I,  if  I  had  been  worthy 
to  extend  my  hands  as  Peter  did,  and  that  another 
might  bind  me,  glorifying  God,  by  such  a  manner  of 
mortification.  0  blessed  self-mortification,  by  which 
the  glory  of  God  is  so  dilated  and  increased  !  "  Let 
my  soul  die  the  death  of  the  just,  and  my  last  end  be 
like  to  them,"  (11)  and  let  no  other  death  befal  me, 
but  that  by  which  Almighty  God  may  be  most 
glorified.  Amen. 

POINT  in. 

"  And  when  He  had  said  this,  He  said  to  him, — Follow 
me.  Peter  turning  about,  saw  that  disciple  ivhom  Jesus 
loved,  following,  who  also  leaned  on  His  breast  at  supper, 
and  said, — Lord,  who  is  he  that  shall  betray  Thee? 
Him,  therefore,  when  Peter  had  seen,  he  said  to  Jesus, 
Lord,  and  what  shall  this  man  do  ?  Jesus  said  to 

(10)  Ps.  cxiv.  3 ;  et  cxviii.  143.  (11)  Num.  xxiii.  10. 


OF  THE  PBIMACY  OF  ST.  PETER.  119 

him  ; — So  I  will  have  him  to  remain  till  I  come,  what  is  it 
to  thee  ?  follow  thou  me. "(12) 

1.  Christ  our  Lord  arose  from  the  place  where  He  was 
set,  and  beginning  to  walk,  said  to  Peter,  "  Follow  me  ;" 
to  confirm  by  this  fact  that  which  He  had  said,  giving  him 
to  understand  that  he  was  to  follow  Him,  after  a  different 
manner  from  the  other  disciples,  not  only  in  the  Evangeli 
cal  and  perfect  life  which  all  embrace,  but  also  in  the  office 
of  supreme  pastor,  and  in  that  kind  of  dying  on  the  cross, 
as  Himself  died  on  the  cross. 

Colloquy. — 0  most  sweet  master,  say  to  my  soul, 
follow  me  in  this  kind  of  death  of  the  cross :  that 
dying  with  Thee  on  earth,  I  may  come  to  reign  with 
Thee  in  heaven.  Amen. 

2.  Although  Christ  our  Lord  said  nothing^to  St.  John, 
yet  lie  began  also  to  follow  Him :  for,  the  force  of  love  which 
he  bore  to  Christ  carried  him  after  Him,  and  consented 
not  that  he  should  be  separated  from  His  company  ;  the 
holy  envy,  to  see  St.  Peter  follow  Him,  forced  Him  like 
wise  to  follow  Him.  Here  we  have  proposed  to  us  a 
manner  of  vocation,  or  calling  to  follow  Christ,  without 
the  help  of  exterior  words,  which  proceeds  partly  from  a 
love  and  desire  to  remain  always  in  His  company ;  partly 
to  see  the  good  example  of  others  who  follow  Him, 
especially  when  they  are  our  friends  and  acquaintance, 
•whose  conversion  and  change  of  life  aids  much  to  the 
change  of  ours ;  this  manner  is  also  greatly  pleasing  to 
Christ  our  Lord,  as  it  was  pleasing  to  Him  that  John  did 
follow  Him  upon  this  occasion,  and  the  same  Lord  likewise 
called  him  interiorly,  and  drew  him  after  Him,  saying  to 
his  heart,  "  Follow  me,"  although  He  did  not  call  him 
with  His  mouth. 

(12)  Joan.  xxi.  19. 


120  MEDITATION  XIII. 

3.  Although  St.  Peter,  through  the  zeal  of  friendship, 
(because  he  loved  St.  John,)  desired  to  know  what  should 
become  of  him,  and  whether  he  were  to  endure  the  death 
of  the  cross  or  no;  Christ,  notwithstanding  this,  repre 
hended  Tiim,  because  this  desire  was  accompanied  with 
overmuch  curiosity,  pretending  to  know  that  which  did 
not  concern  him,  and  which  was  known  to  God  alone,  nor 
could  be  known  of  any  other,  unless  He  revealed  the  same 
to  them,  and  therefore  He  said, — "  If  I  will  have  him  to 
remain  until  I  come,  (that  is,  to  the  end  of  the  world, 
when  I  shall  come  to  judgment,)  what  is  that  to  thee? 
Follow  thou  me.''  That  is  to  say,  this  care  appertains  not 
to  thee,  but  to  me,  who  love  him,  and  have  a  provident 
oversight  of  all  that  which  concerns  him ;  that  which 
touches  thee  is,  that  thou  follow  me  after  the  manner  that 
I  have  told  thee.  In  this  He  gives  us  th'ree  advices:-— 
i.  That  we  do  not  busy  or  entangle  ourselves  to  know 
those  things  which  do  not  concern  us,  not  even  under  any 
title  or  pretext  of  human  friendship. — ii.  That  in  such 
cases  we  wholly  refer  unto  the  divine  providence  the  care 
of  that  which  concerns  our  kinsfolks,  and  our  familiars, 
trusting  in  this  that  God  Himself  will  provide  for  them — 
iii.  That,  leaving  the  care  concerning  others,  we  attend 
unto  that  which  touches  ourselves,  which  is,  that  we  fol 
low  Christ  in  that  kind  of  life,  for  which  He  has  ordained 
us,  since  this  care  suffices  for  every  man,  and  to  this  the 
others  are  reduced.  For,  if  I  be  careful  to  follow  Christ, 
He  will  be  careful  over  me,  until  He  bring  me  to  the  rest 
of  His  eternal  glory.  Amen. 


OF  THE  APPEARANCE  MADE  IN  GALILEE.  121 


MEDITATION  XIV. 

OF  THE  APPEARANCE  MADE  TO  ALL  THE  DISCIPLES,  IN  THE    MOUNT  OF 

GALILEE,  AND  THE  THINGS  HE  COMMANDED  THEM,  AND  PROMISED 

THEM. 

POINT  I. 

"And  the  eleven  disciples  went  into  Galilee,  unto  the 
mountain  where  Jesus  had  appointed  them,  and  seeing  Him, 
they  adored  Him  ;  but  some  doubted."  (1) 

1.  The  eleven  apostles  going  to  Galilee,  by  the  com 
mandment  of  Christ  our  Lord,  went  that  way  with  exceed 
ing  joy  of  mind,  hoping  to  enjoy  the  sight  of  Him  for  a 
longer  time ;  and,  by  inspiration  of  the  same  Lord,  they 
went  and  gave  notice  of  His  Resurrection  to  all  the  dis 
ciples  that  were  dispersed  through  Galilee,  who  gathered 
themselves  together,  '*  more  than  five  hundred  brethren," 
(2)  and  they  ascended  the  mountain  which  was  appointed 
them,  (which  is  believed  to  be  the  mount  of  Thabor)  ex 
pecting  there  the  appearance  of  their  master.     Here  is 
represented  to  us  the  charity  and  zeal  of  the  apostles,  in 
calling  together  their  fellow  disciples,  that  they  also  might 
enjoy  this  blessed  sight ;  the  fervour,  likewise,  with  which 
that  multitude  united  in  charity,  ascended  that  mountain, 
instructing  us,  that  if  we  desire  to  see  Christ  with  the 
sight  of  contemplation,  and  to  know  His  mysteries  with 
celestial  light,  we  ought  to  endeavour  to  ascend  the  moun 
tain  of  a  perfect  life,  and  to  aspire  to  the  summit  of  charity, 
and  of  fraternal  unity,  for  this  is  that  which  most  disposes 
to  attain  the  same. 

2.  How  liberally  Christ  our  Lord  performed  the  promise 
which  He  made  to  His  apostles,  that  they  should  see  Him 
in  the  mount  of  Galilee ;  and  it  is  to  be  believed  that  He 

(1)  Mat.  xxviii.  16.  (2)  1  Cor.  xv.  6. 


122  MEDITATION  XIV. 

discovered  to  them  some  part  of  His  glory,  and  of  His 
splendour,  as  He  discovered  to  the  three  disciples  in  the 
self-same  mountain,  when  He  was  transfigured  before  them. 
Oh,  how  contented  and  how  full y  satisfied  did  those  holy  men 
remain,  and  how  gladly  did  they  repeat  those  words  which 
St.  Peter  spoke  in  the  transfiguration,  saying, — "  Domine, 
bonum  est  nos  hie  esse,"  "  Lord,  it  is  good  for  us  to  be 
here"  with  Thee,  unless  Thou  dispose  otherwise  of  us. 
All  the  apostles  adored  Himv  and  acknowledged  Him  for 
their  God;  and  if  any  doubted,  they  were  some  of  the 
residue  of  the  imperfect  disciples,  who,  though  they  doubted 
at  the  first,  yet  Christ,  with  His  presence,  took  away  their 
doubt,  and  filled  them  most  full  of  joy. 

POINT  II. 

"  And  Jesus,  coming,  spoke  to  them,  saying  : — All  power 
is  given  to  me  in  heaven  and  in  earth;  going,  therefore, 
teach  ye  all  nations,"  and  preach  the  gospel  to  all  crea 
tures.  (3) 

1.  Christ  our  Lord  obtained  by  the  merits  of  His 
Passion  and  death,  inasmuch  as  He  was  man,  all  power 
in  heaven  and  earth.  For,  although  it  were  His,  as*  He 
was  God,  and  due  to  Him,  for  many  other  titles  by  reason 
of  the  hypostatical  union,  and  for  that  He  was  head  of 
angels  and  men,  yet  would  He  also  gain  it  by  the  point  of 
the  spear,  and  for  this  cause  said  now  to  His  disciples, 
"  All  power  is  given  me  in  heaven  and  earth."  Power  in 
heaven  is  to  open  the  gates,  and  to  admit  men  to  enter 
into  it,  to  distribute  unto  them  celestial  seats,  and  to  com 
mand  angels  whatever  He  will,  for  the  good  of  His  elect. 
Power  in  earth  is  to  remit  sins,  to  change  the  hearts  of 
men,  and  to  impart  His  graces  and  spiritual  gifts  amongst 
us,  and  both  of  these  He  fulfilled  when  He  ascended  to 
heaven,  according  as  David  said — "  Thou  hast  ascended  on 
(3)  Mat.  xxv'iii.  18. 


OF  THE  APPEARANCE  MADE  IN  GALILEE.  123 

high,  Thou  hast  led  captivity  captive,  Thou  hast  received 
gifts  in  men/ '(4) 

Colloquy. — I  rejoice,  0  my  Saviour,  for  this  Thy 
sovereign  power,  and  render  many  thanks  to  the 
eternal  Father,  that  He  did  give  the  same  to  Thee, 
because  with  so  great  right  Thou  hast  deserved  the 
same.  Rejoice,  0  my  soul,  for  that  thou  hast  so 
powerful  a  Redeemer,  nor  do  thou  doubt  to  serve 
Him,  who  can  do  all  He  will,  both  in  heaven  and 
earth.  0  my  Saviour,  "what  have  I  in  heaven?  and 
besides  Thee  what  do  I  desire  upon  earth  ?"(5)  Thou 
sufficest  me  for  all  things,  for  in  Thee,  who  canst  do 
all,  I  have  them  all. 

2.  Christ  our  Lord  making  use  of  this  power,  command 
ed  His  apostles  that  they  should  go  through  the  whole  world, 
and  should  teach  all  nations  not  only  Jews,  but  also  Gen 
tiles,  and  not  only  noble  and  powerful  persons,  but  also 
however  vile  and  base  they  were,  preaching  the  Gospel  to 
all  creatures,  instructing  all  in  the  articles  of  our  faith,  as 
well  those  which  appertain  to  the  Divinity  and  Trinity  of 
God,  as  those  which  appertain  to  the  Humanity  of  Jesus 
Christ,  in  which  appear  how  it  is  the  will  of  Christ  our  Lord, 
as  St.  Paul  says,  that  all  men  "  be  saved,  and  come  to  the 
knowledge  of  the  truth :"  (6)  for,  as  the  bounty  of  the 
celestial  Father  appears  in  this,  that  He  makes  the  natural 
sun  to  "  rise  upon  good  and  evil,  and  raineth  upon  the 
just  and  the  unjust  sinner;"  (7)  so  the  charity  of  His  Son 
is  seen  in  this,  that  the  sun  of  His  gospel  shines  to  all  men 
in  the  world,  and  the  rain  of  His  divine  doctrine  waters 
the  hearts  of  men  through  the  whole  earth,  without  mak-  • 
ing  difference  of  one  or  other,  or  without  any  exception  of 
persons,  because  all  are  His  own  creatures. 

(4)  Ps.  kvii.  19.  (5)  Ps.  Ixxii.  25.  (6)  1  Tim.  ii.  5. 

(7)  Mat.  v.  45. 


124  MEDITATION  XIV. 

Colloquy. — 0  most  loving  Father,  since  I  am  Thy 
creature,  illuminate  this  little  world  which  is  within 
me,  which  Thou  createdst;  enlighten  all  my  powers, 
and  water  them  with  the  dew  of  Thy  sovereign  doc 
trine,  that  I  "  may  know  Thee,  the  only  true  God, 
and  Jesus  Christ"  (8)  whom  Thou  hast  sent,  Thy 
Only  Son,  that  working  according  to  this  knowledge, 
I  may  obtain  the  life  eternal.  Amen. 

POINT  III. 

"  Baptizing  them  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost ;  teaching  them  to  observe  all 
things,  whatsoever  I  have  commanded  you."  (9) 

1.  Christ  our  Lord,  after  He  had  commanded  His  apos 
tles  to  teach  those  things  which  concerned  faith,  to  all 
men,  catechising  them  as  it  were,  and  disposing  them  to 
receive  baptism,  He  commanded  them  tioo  other  things. — 
The  first  was,  to  baptize  them  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost,  by  which  He  changed 
the  rigour  and  hardness  of  circumcision,  into  the  softness  of 
baptism,  as  also  the  laws,  to  which  they  were  an  entrance. 
For  circumcision  was  a  gate,  and  entrance  to  the  ancient 
law,  which  was  a  law  of  fear,  and  of  servitude,  and,  there- 
fore,  did  cauterize  and  sign  them  with  an  exterior  sign,  both 
painful  and  shameful,  cutting  away  parts  of  the  flesh,  with 
the  effusion  of  blood.  But  baptism  is  a  gate  and  entry  to 
the  new  law,  which  is  a  law  of  grace,  and  of  love,  a  law  of 
sons,  written  principally  in  their  hearts,  and,  therefore, 
signs  them  only  with  an  easy  ablution  of  water,  in  sign  of 
the  interior  ablution  of  the  soul,  by  which  it  imprints  the 
•  character  or  sign  of  Christianity,  and  communicates  to  them 
the  grace  and  charity  proper  to  sons. 

Hence  it  is  that  baptism  is  conferred  in  the  name  of  the 
most  Blessed  Trinity,  because  all  the  three  Divine  Persons 

(8)  Joan.  xvii.  3.  (9)  Mat.  xxviii.  19. 


OF  THE  APPEAKANCE  MADE  IN  GALILEE.  125 

work  wonderful  effects  in  him  that  is  baptized.  The 
Father  adopts  the  person  baptised  for  His  son,  and  makes 
him  heir  of  heaven,  and,  therefore,  receives  him  also  under 
His  protection.— The  Son  of  God  takes  him  for  His  brother, 
and  co-partner  of  His  inheritance,  and  admits  him  to  the 
participation  of  the  merits  and  fruits  of  His  holy  Passion, 
receiving  him  for  His  disciple,  and  for  His  dearly  beloved 
friend. — The  Holy  Ghost  takes  that  soul  for  His  spouse, 
adorning  it  with  the  dowries  of  supernatural  virtues,  dis 
posing  it  unto  Him  in  faith  and  charity,  and  in  most 
abundant  mercy.  (10)  And  all  the  most  Holy  Trinity 
takes  her  for  His  temple  and  habitation,  entering  into  her 
with  desire  to  remain  for  ever  within  her,  and  to  unite 
her  with  Him  with  an  union  of  love,  like  to  that  union 
which  the  three  Divine  Persons  have  in  their  divine  essence. 
These  are  those  glorious  names  which  Isaias  calls  the  new 
names  ^lY)  and  which  God  imposes  on  the  baptized,  and  on 
that  Christian  who  is  united  with  Jesus  Christ,  and  is  His 
son,  His  friend,  His  companion,  His  disciple,  and  whose 
soul  is  the  spouse  of  this  infinite  God. 

Colloquy. — Let  all  the  Hierarchies  and  Angels 
praise  Thee,  0  Lord,  for  the  innumerable  benefits 
which  Thou  hast  imparted  unto  men,  and  bestowest 
upon  them  by  the  means  of  this  sovereign  sacrament. 
"What  shall  we  render  unto  Thee  for  that  singular 
sweetness  which  Thou  usest  towards  us,  whom  Thou 
hast  bought  with  Thy  most  precious  blood?  Thy 
body  was  cauterized  with  most  terrible  wounds,  that 
Thou  mightest  anoint  my  soul  in  Baptism  with  most 
excellent  gifts,  and  mightest  clothe  the  same  with  the 
garments  of  Thy  grace.  What  say  I  of  Thy  grace  ? 
since  Thou  Thyself  art  made  her  garment,  as  Thine 
Apostle  says,—  "  As  many  of  you  as  have  been  bap- 

(10)  Ose.  ii.  19.  (11)  Isa.  Ldi.  2. 


126  MEDITATION  XIV. 

tized  in  Christ,  have  put  on  Christ."  And  "  all  we 
who  are  baptized  in  Christ  Jesus,  are  baptized  in  His 
death.  For  we  are  buried  together  with  Him  by 
baptism  unto  death  ;  that,  as  Christ  is  risen  from  the 
dead,  by  the  glory  of  the  Father,  so  we  also  may 
walk  in  newness  of  life. "(12)  Confirm  in  me,  0  Lord, 
what  Thou  hast  begun,  renewing  the  dignity  which 
Thou  gavest  me  in  Baptism,  that  I  may  come  to  the 
full  fruition  and  glory  thereof.  Amen. 

2.  The  second  thing  which  He  commanded  them  was, 
that  they  should  *  teach  the  baptized  to  observe  all  things 
whatsoever  He  had  commanded  them;  as  if  He  had  said  to 
them,  "  They  ought  not  to  content  themselves  only  to  be 
baptized,  but  also  to  lead  a  life  worthy  of  the  faith  and 
grace  which  I  impart  to  them  in  holy  baptism,  observing 
not  the  precepts  and  ceremonies,  which  Moses  commanded 
to  be  kept  in  his  written  law,  because  all  those  are  now 
annulled ;  but  all  these  things  which  I  commanded  you 
when  I  published  my  Evangelical  law." 

By  this  commandment,  therefore,  Christ  our  Lord  took 
from  our  necks  the  heavy  yoke  of  the  ancient  law,  whereof 
St.  Peter  said,  in  the  name  of  all  the  apostles : — "Neither 
our  fathers  nor  we  have  been  able  to  bear,''  (13)  and  has 
imposed  the  sweet  yoke  and  the  light  burden  of  the  Evan 
gelical  law,  with  the  obligation  of  accomplishing  all  His 
commandments,  of  which  we  may  not  break  so  much  as 
one. 

Colloquy. — I  give  Thee  thanks,  0  most  sweet 
master,  for  having  changed  the  most  heavy  yoke  of 
Moses,  into  the  most  sweet  yoke  of  Thy  Gospel,  to  the 
great  ease  and  solace  of  our  souls.  It  is  most  just,  O 
Lord,  that  I  accomplish  all  Thy  commandments,  since 
they  are  few,  and  sweet,  and  proposed  by  Thee,  to 

(12)  Gal.  iii.  27.    Eom.  vi.  3.  [  ;(13)  Act.  XT.  10. 


OF  THE  APPEARANCE  MADE  IN  GALILEE.     127 

whom  I  owe  so  much,  for  all  that  Thou  hast  done  and 
suffered  for  me.  Dear  Lord,  I  desire  to  keep  them, 
and  to  teach  others  also  how  to  keep  them,  for  Thou 
hast  said,  "  he  that  shall  do  and  teach,  shall  be  called 
great  in  the  Kingdom  of  heaven."  (14)  Help  me, 
Lord,  with  the  liberal  gift  of  Thy  Spirit,  exactly  to 
accomplish  both  these  things  which  Thou  here  com- 
mandest.  Amen. 

POINT  IV. 

"  He  that  believeth  and  is  baptised  shall  be  saved  ;  but 
he  that  believeth  not  shall  be  condemned."(15) 

1.  This  promise  and  threatening  Christ  our  Lord  added 
to  encourage  us  to  the  accomplishment  of  what  He  commanded, 
neither  does  He  promise  nor  threaten  corporal  or  temporal 
goods  or  evil,  as  He  did  in  the  ancient  law,  but  spiritual 
and  eternal  goods  or  evils ;  which  are,  to  enjoy  the  salva 
tion  which  He  has  gained  us  by  His  Passion  and  death,  or 
to  be  deprived  of  it  everlastingly,  that  is  to  say : — "He 
that  shall  believe  and  shall  be  baptised  and  accomplish 
those  things  which  I  have  commanded  you,  shall  obtain 
pardon  of  his  sins,  and  the  spiritual  health  of  his  soul,  by 
means  of  my  grace,  and  afterwards  life  eternal  ;  but  he 
that  shall  not  believe,  will  be  deprived  of  all  this ;  and  the 
like  shall  happen  to  him  who  believes  by  faith,  but  denies 
God  by  his  works ;  (16)  because  he  conforms  not  his  life  to 
that  which  he  believes,  nor  accomplishes  in  work  that 
which  he  promised  in  holy  baptism." 

Colloquy. — 0  God  of  my  soul,  discover  to  me  the 
innumerable  treasures  which  are  inclosed  in  these 
words,  "  shall  be  saved,"  that  the  love  of  them  may 
incite  me  to  accomplish  all  that  is  necessary  to  save 
me.  Discover  also  to  me,  the  abyss  of  my  miseries, 
which  are  inclosed  in  these  words,  "  shall  be  con- 

(14)  Mat.  v.  19.  (15)  Mar.  xvi.  16.  (16)  Tit.  i.  16. 


128  MEDITATION  XIV. 

demned,"  to  the  end,  that  the  fear  of  such  terrible 
evils  may  urge  me,  when  the  love  of  celestial  goods 
do  not  awake  me. 

2.  I  will  likewise  consider  the  infinite  charity  and  libe 
rality  of  Christ  our  Lord,  which  shines  in  this,  that  He 
said  not, " he  that  believeth not,  nor shall be  baptised"  shall 
be  condemned,  but  only  he  that  believeth  not;  to  teach  us 
that  although  it  be  true  that  whoso  shall  omit  baptism  by 
contempt  or  notable  negligence  shall  be  condemned,  because 
*'  unless  a  man  be  born  again  of  water  and  the  Holy  Ghost 
he  cannot  enter  into  the  Kingdom  of  God  ;"(17)  still  \vhen 
a  man  has  a  desire  to  receive  the  same,  and  yet  cannot, 
without  his  own  fault,  he  shall  not  be  condemned,  if  he 
have  a  lively  faith,  and  true  sorrow  for  his  sins,  for  he  is 
now  spiritually  engendered  and  incorporated  with  Christ, 
in  virtue  of  his  contrition  and  desire  of  baptism  ;  nor  would 
this  Lord  restrain  the  entrance  into  heaven,  that  a  man 
capable  of  reason  should  be  excluded  from  it  for  not  hav 
ing  received  that,  which,  without  any  fault  of  his  he  could 
not  receive.(lS) 

POINT  V. 

"  And  these  signs  shall  follow  them  that  believe.  In 
my  name  they  shall  cast  out  devils  ;  they  shall  speak  with 
new  tongues;  they  shall  take  up  serpents,  and  if  they 
shall  drink  any  deadly  thing,  it  shall  not  hurt  them ;  they 
shall  lay  their  hands  upon  the  sick,  and  they  shall  re 
cover."^) 

This  promise  may  be  considered  in  three  senses. 

1.  The  first  is,  according  to  the  letter  by  which  Christ 
our  Lord  gave  power  to  the  faithful  to  work  these  mira 
cles,  ivhen  it  ivas  expedient  for  the  propagation  of  the  faith , 

(17)  Joan.  iii.  5.  '  r(18)  S.'Th.  3,  p.  q.  Ixviii.  art.  2. 

(19)  Marc.  xvi.  17. 


OF  THE  APPEARANCE  MADE  IN  GALILEE.     129 

and  conversion  of  souls,  which  power  shone  wonderfully 
in  the  primitive  Church,  and  now  likewise  He  grants  the 
same  when  it  is  needful  for  His  glory  ;  and  it  is  very  ne 
cessary  that  this  faith  and  confidence  be  lively  in  us, 
since  it  is  the  infallible  word  of  our  Lord,  who  says : — "  If 
you  have  faith  as  a  grain  of  mustard-seed,  you  shall  say 
to  this  mountain,  'Remove  from  hence  thither,'  and  ife 
shall  remove,  and  nothing  shall  be  impossible  to  you."(20) 
The  second  sense  is  of  the  power  which  at  this  day  also 
these  preachers,  priests,  and  confessors  have  to  work  the 
wonders  spiritually  in  the  souls  of  the  faithful ;  for,  as  St. 
Gregory  says,  they  cast  devils  out  of  them,  when  they 
absolve  them,  and  deliver  them  from  their  sins. (21)  They 
"  speak  with  new  tongues,"  when,  with  the  spirit  of  Christ 
and  with  celestial  language,  they  preach  unto  them  the 
doctrine  of  truth  ;  they  take  up  "  serpents"  when  they  take 
from  them  enmities,  rancours,  and  dissolve  the  subtleties 
of  Satan ;  they  "  drink  some  deadly  thing/'  which  does  not 
hurt  them,  when  they  converse  amongst  the  wicked,  and 
hear  their  wickedness,  and  yet  no  part  of  it  cleaves  to 
them ;  they  "  lay  their  hands  on  the  sick  and  heal  them," 
when,  with  their  admonitions  and  examples,  they  strengthen 
such  as  are  feeble  and  languish  in  virtue,  to  amendment  of 
life. 

Colloquy. — 0  Saviour  of  souls,  send  many  workmen 
into  this  world,  who  may  work  these  wonders  worthily, 
by  which  faith  may  be  enlarged,  charity  quickened, 
and  the  glory  of  Thy  heavenly  Father  in  all  aug 
mented.  Amen. 

3.  The  third  meaning  of  Christ's  promise  is,  to  under 
stand  it  of  the  power  which  every  faithful  Christian  has, 
to  work  these  signs  and  wonders  in  himself }  through  the 

(20)  Mat.  xvii.  19.    Med.  xlix.  3.  p. 

t(21)  Horn.  xxix.  iu  Evang. 
Vol.  V.-9. 


130  MEDITATION  XV. 

virtue  of  Jesus  Christ.  For,  as  St.  Bernard  says:(22) — 
"  We  cast  devils  forth  of  ourselves,  when  we  have  contrition 
of  heart,  and  perfect  sorrow  for  our  sins  ; — we  speak  with 
'  new  tongues,'  when  we  leave  the  tongue  of  the  old  earthly 
Adam,  and  speak  the  language  of  the  new  celestial  Adam, 
occupying  ourselves  in  thanksgiving,  and  in  divine  praises, 
and  in  discoursing  always  of  things  pleasing  to  Almighty 
God ; — we  '  take  up  serpents,'  when  we  take  away  the 
occasions  of  returning  to  sin,  and  all  whatever  may  infect 
or  poison  our  heart ; — we  '  drink  some  deadly  thing'  with 
out  detriment,  when  we  feel  evil  suggestions  and  fleshly 
temptations,  but  yet  consent  not  to  them : — we  lay  our 
(  hands  upon  the  sick,'  and  heal  them  when  we  heal  the 
sicknesses  of  our  soul  and  her  passions,  with  exercises  of 
good  works,  of  penances,  and  of  mortifications.  These  are 
the  signs  of  those  that  believe,  as  they  "ought  to  believe, 
which  yet  they  cannot  work  in  their  own  name,  but  in  the 
name  and  virtue  of  Christ. 

Colloquy. — 0  most  powerful  and  most  faithful 
Christ,  I  believe  in  Thee,  I  hope  in  Thee,  and  there 
fore  in  Thy  name  resolve  to  begin  to  work  these 
wonders,  trusting  in  Thy  mercy,  that  according  to 
Thy  promise,  Thou  wilt  help  me  to  perform  them. 
Amen. 


MEDITATION  XV. 

OF    ANOTHER   PROMISE    WHICH    CHRIST   OTTR  LORD  MADE  TO  HIS  DISCIPLES 
TO  REMAIN  WITH  THEM  TO  THE  CONSUMMATION  OF  THE  WORLD. 

After  those  things  which  we  have  related,  Christ  our 
Lord  added  : — "  Behold  I  am  with  you  all  days,  even  to 
the  consummation  of  the  world."(l)     This  promise  is  one 
(22)  Serin,  de  Ascens.  (1)  Mat.  xxviii.  20. 


OF  THE  APPEABANCE  MADE  IN  GALILEE.  131 

of  the  most  comfortable  and  most  glorious  that  Christ  our 
Lord  made  to  His  Apostles,  and  in  every  word  of  it  there  is 
much  to  be  considered.  Considering  who  the  Person  is  that 
makes  this  promise.  What  reasons  move  Him  to  make  it. 
How  He  accomplishes  what  He  promised.  To  what  persons, 
—  With  what  continuation,  and  for  what  time;  for  all  this  is 
expressed  in  the  words  proposed,  of  which  the  first  word 
"  Behold,"  invites  us  to  consider  the  whole  attentively. 

POINT  I. 

1.  Consider  first,  tJie  reasons  which  moved  Christ  our 
Lord  to  say  to  His  disciples  that  He  would  remain  with 
them. — i.  The  first  was,  to  comfort  them  in  the  absence 
which  He  was  to  make,  ascending  to  Heaven;  as  also  for 
the  absence  which  He  made,  seeing  them  but  seldom,  and 
after  some  intervals  during  the  forty  days  He  remained  in 
this  world  after  His  Eesurrection.  As  if  He  had  said, — 
"  Although  I  ascend  to  heaven,  and  shall  now  see  you  but 
seldom,  yet  know  and  hold  for  certain  that  I  am  with  you 
invisibly ;  I  will  not  leave  you  fatherless  and  without  a 
comforter ;  for  although  you  see  me  not  corporally,  yet  am 
I  always  as  present  with  you  as  if  you  saw  me." — ii.  The 
second  was  to  encourage  them  to  the  expedition  which  lie 
"had  committed  to  them,  sending  them  through  the  whole 
world  to  preach,  baptize,  and  to  work  miracles,  assuring 
them  that  He  would  always  be  with  them,  to  help  them ; 
as  if  He  had  said,  "  Dismay  not  yourselves,  thinking  that 
you  are  too  unfit  and  feeble  for  so  high  a  commission ;  for 
I  myself  am  always  with  you,  fortifying  your  weakness  ; 
and  I  myself  it  is  who  am  to  work  these  works  in  you, 
and  to  accompany  you  wherever  you  go,  without  departing 
from  your  side." — iii.  The  third  was  to  help  them  in  the 
execution  of  all  that  He  commanded  them ;  for  knowing 
that  He  was  present  with  them,  and  beheld  them  how  they 


132  MEDITATION  XV. 

behaved  themselves  in  their  function,  the  thought  of  this 
should  make  them  the  more  careful  and  diligent  in  per 
forming  it  not  only  without  default  or  imperfection,  but 
with  all  the  perfection  that  was  possible  for  them,  as  those 
who  were  in  the  sight  of  their  Lord  and  master,  and  whom 
they  greatly  endeavoured  to  please. 

2.  These  three  reasons  will  I  apply  to  myself,  imagining 
that  Christ  says  unto  me  in  respect  of  them : — Behold,  I 
am  present  with  thee,  as  comforter,  as  helper,  and  as 
witness  of  what  thou  doest ;  wherefore  never  be  forgetful 
of  me,  but  always  remember  that  I  am  with  thee  ;  in  thy 
labours  to  comfort  thee ;  in  thy  functions  and  ministry  to 
assist  thee:  and  in  all  thy  works  to  judge  thee  and  reward 
thee. 

Colloquy. — 0  most  sweet  Lord,  if  Thou  be  with 
me,  what  can  be  wanting  to  me  ?  0  invisible  God, 
grant  me  to  live,  as  if  I  always  saw  Thee ;  leave  me 
not  fatherless,  for  Thou  art  my  Father ;  leave  me 
not  comfortless,  for  Thou  art  my  comforter;  be  Thou 
always  with  me,  for  Thou  knowest  I  can  do  nothing 
without  Thee,  and  that  I  can  do  all  things  with  Thee  ; 
and  knowing  that  Thou  seest  me,  my  slothfulness 
may  be  quickened  by  the  presence  of  Thee.  Amen. 

POINT  II. 

Secondly  is  to  be  considered  the  greatness  of  this  promise, 
which  is  comprehended  in  these  four  words,  "  I  am  with 
you." 

1.  I  will  ponder  first  who  lie  is  that  says>  "  I,"  not  as  to 
Moses,  "  My  angel  shall  go  before  thee,  and  shall  keep  thee 
in  the  way,  and  shall  bring  thee  into  the  land  of  the 
Canaanites  ;"(2)  but  I  myself  am  with  you,  and  will  accom 
pany  you  in  this  your  journey,  and  will  keep  you,  and 
cause  you  to  enter  into  the  land  of  the  Gentiles.  I  am 
(2)  Exod.  xxiii.  20.  et  xxxii.  31. 


OF  THE  APPEABANCE  MADE  IN  GALILEE.  133 

God  omnipotent,  infinite  and  eternal,  whose  will  no  crea 
ture  can  resist. — I  am  your  Saviour,  who  have  vanquished 
the  Devil,  despoiled  hell,  destroyed  the  kingdom  of  sin,  and 
triumphed  over  death,  to  whom  all  power  is  given,  both  in 
heaven  and  earth.  I  it  is  that  send  you  throughout  the 
world  as  my  Father  sent  me,  assisting  you  as  He  assisted 
me.  I  am  your  master  and  protector,  whose  power,  libe 
rality  and  love  you  have  experienced  and  am  still  the  same 
I  was  wont  to  be.  I  am  with  you,  and  am  your  invisible 
and  inseparable  companion,  as  until  now  I  have  visibly  been 
with  you. 

2.  Secondly  in  saying, — "  I  am  with  you,"  He  compre- 
Jieiids  all  the  ways  He  can  be  with  them. — i.  The  first  is 
common  to  all  creatures,  to  whom  He  is  most  present,  giv 
ing  them  the  whole  being,  life,  and  motion  which  they 
have. — ii.  The  second  is  common  to  all  the  just  with  whom 
He  is  present  by  His  grace,  giving  them  supernatural  life 
and  virtues. — iii.  The  third  is  special  to  the  elect  alone, 
with  whom  He  is  present  with  particular  providence, 
careful  of  them,  and  working  by  them  great  and  won 
derful  works. — iv.  The  fourth  is  by  the  most  Blessed 
Sacrament  of  the  altar,  in  which  He  is  really  and  truly, 
as  He  is  Grod,  and  as  He  is  man,  to  b<j  our  meat  and 
spiritual  nourishment.  After  all  these  manners  is  Christ 
our  Lord  in  His  holy  Church,  careful  of  her,  and 
governing  her  as  a  king  in  his  kingdom, — as  a  pilot  in 
his  ship, — as  a  father  of  a  family  in  his  house, — and  as  a 
master  in  his  school,  and  all  this  He  promises  when  He 
says — "  I  am  with  you,"  that  is,  with  you  who  represent 
my  universal  Church,  with  you  who  are  my  dear  beloved 
disciples,  and  with  all  those  who  shall  follow  and  imitate 
you. 

Colloquy. — I  give  Thee  thanks,  0  most  sweet  Jesus, 


134  MEDITATION  XV. 

for  so  liberal  and  so  noble  a  promise  which  Thou 
makest  to  Thy  Church,  and  to  the  disciples  of  Thy 
school ;  happy  are  they  with  whom  Thou  art  after  so 
delightful  and  pleasant  a  manner  of  presence.  Oh 
that  Thou  mightest  always  be  with  me  after  this 
manner,  that  so  I  might  always  be  with  Thee,  serving 
Thee,  and  loving  Thee,  without  being  ever  separated 
from  Thee,  for  all  eternity.  Amen. 

POINT  in. 

Thirdly  is  to  be  considered  the* continuation  and  duration 
of  this  presence,  which  is  declared  in  these  last  words,  "  all 
days,  even  to  the  consummation  of  the  world."  So  that 
Christ  our  Lord  is  with  us,  not  partially,  one  day  present 
and  another  absent,  but  all  days,  all  hours,  and  all  moments 
of  the  day ;  uot  for  a  limited  time  of  a  thousand  or  two 
thousand  years,  but  to  the  end  of  the  world.  In  which 
words  He  assures  us  that  His  Church  shall  last  until  the 
end  of  the  world,  and  consequently,  her  laws,  sacraments, 
and  sacrifices  ;  and  that,  therefore,  He  is  with  us  to-day, 
and  will  be  also  to-morrow,  even  until  the  last  day ;  and 
this  world  being  ended,  He  will  be  with  His  in  a  much 
better  and'  much  more  excellent  manner,  which  shall  en 
dure  for  all  eternity.  For  all  these  favours  I  am  to  render 
thanks  to  our  Lord,  and  humbly  to  beseech  Him  to  make 
me  partaker  of  this  benefit  of  His  remaining  with  me 
always,  in  all  times,  and  in  all  places,  without  forsaking 
me  so  much  as  a  moment  unto  the  ending  of  my  life,  pur 
posing  also  not  to  forsake  Him,  and  doing  my  utmost 
endeavours  not  to  forget  Him ;  remembering  that  which 
St.  Bernard  says : — "  As  there  is  no  moment  wherein  a  man 
does  not  use  or  enjoy  the  goodness  of  Almighty  God ;  so 
ought  there  to  be  no  moment  in  which  he  has  Him  not 
present  in  his  memory. ''(3) 

(3)  S.  Ber.  de  Interior!  Domo,  c.  9. 


OF  DIVERS  APPEARANCES.  135 

Colloquy. — It  is  great  reason,  0  my  God,  for  that 
Thou  art  always  with  me,  and  hast  me  present  before 
Thee,  I  also  should  he  with  Thee,  and  have  Thee 
always  present  before  me ;  but  because  this  exceeds 
my  feeble  forces,  grant  me  by  Thy  grace,  that  which 
I  desire,  by  which  that  shall  be  most  easy  to  me,  which 
without  the  same  I  cannot  do.  Amen. 


MEDITATION  XVI. 

OF    THE    DIVERS   APPEARANCES    WHICH    CHRIST    OUR   LORD    MADE    TO    HIS 

DISCIPLES  DURING  THE  FORTY   DAYS  HE  REMAINED  WITH  THEM,  AND  THE 

MANNER  IN  WHICH  HE  VISITED  SOULS  SPIRITUALLY  FIGURED  BY  THOSE 

APPEARANCES. 

Besides  the  appearances  which  have  been  related,  it  is 
certain  that  He  made  many  others,  as  may  be  gathered 
from  that  which  St.  Luke  says,  that  He  showed  Himself 
to  His  disciples  "  after  His  Passion  by  many  proofs,  for 
forty  days  appearing  to  them,  and  speaking  of  the  Kingdom 
of  6W."(1)  In  which  words  certain  things  are  to  be 
considered  which  appertain  to  these  appearances,  ponder 
ing  at  the  same  time  the  spirit  that  is  contained  in  them, 
inasmuch  as  they  represent  the  spiritual  visitations  where 
with  Christ  our  Lord  visited  souls  invisibly. (2) 

POINT  I. 

1.  Although  Christ  our  Lord,  for  the  space  of  forty 
days,  was  always  with  His  disciples  invisibly,  after  the 
manner  we  have  declared,  yet  sometimes  for  their  greater 
consolation  He  showed  Himself  to  them  alive,  risen  again, 
and  glorious,  proving  to  them  by  sundry  very  effectual 
arguments,  that  lie  was  the  same  that  had  been  dead;  some 
times  suffering  them  to  touch  His  wounds,  other  times 
(1)  Act.  i.  3.  (2)  S.  Th.  3,  p.  q.  iv.  art.  5  et  6. 


136  MEDITATION   XVI. 

eating  with  them,  other  times  working  miracles,  such  as 
was  to  enter  in  to  them,  the  gates  being  shut,  that  they 
should  take  a  multitude  of  great  fishes  at  an  instant  upon 
His  word,  and  finally  alleging  other  reasons  and  testimo 
nies  out  of  the  divine  Scriptures,  which  spoke  of  His 
resurrection ;  and  after  this  manner  did  He  encourage  and 
comfort  them,  as  often  as  He  appeared  to  them. 

2.  The  same  thing  Christ  our  Lord  performs  towards  the 
souls  of  His  elect,  with  whom  He  remained  in  the  manner 
aforesaid,  invisibly  all  the  time  of  their  life,  figured  (3) 
by  these  forty  days,  to  whom  He  sometimes  appears,  that 
is,  visits  them  interiorly,  and  encourages  and  comforts 
them,  giving  them  some  signs  and  testimonies  of  His  pre 
sence,  with  most  especial  inspirations  and  affections  of 
love,  with  sweetness  and  sensible  devotion,  which  is  the 
refection  of  the  spirit,  with  very  wonderful  changes  which 
He  works  within  their  hearts,  and  with  the  illustration 
and  understanding  of  the  verities  of  holy  Scripture  which 
He  imparts  to  them.  With  these  arguments  He  "  shows 
Himself  alive"  to  those  who  know  that  He  who  is  within 
them  is  the  living  God,  and  who,  as  He  lives,  works  in 
them  those  works  of  life.  Also,  when  they  communicate, 
He  shows  Himself  in  the  same  manner  alive  unto  them, 
giving  them  assured  signs  that  they  have  received  the 
bread  of  life  which  descended  from  heaven  ;  for  He  commu 
nicates  unto  them  some  light,  or  love,  or  desires,  and  pur 
poses  of  a  new  life,  sorrow  for  sins,  and  inflamed  affections 
of  devotion ;  whereby  they  understand  that  He  whom  they 
have  received,  is  not  bread  alone,  is  not  a  dead,  but  a  living 
thing. 

Colloquy.— 0  invisible  God,  most  present  and  most 
absent,  Who  sometimes  hidest  Thyself,  that  so  Thou 
mayest  seem  to  be  far  absent,  and  sometimes  skowest 

(3)  Lib.  de  Consen.  Evang.  c.  4.     S.  Th.[3,-p.  q.  xxv,  art.  31. 


OF  DIVEKS  APPEARANCES.  137 

Thyself,  that  so  we  may  see  Thee  to  be  verily  present, 
come,  Lord,  to  my  soul,  and  visit  her  with  Thy  most 
sweet  presence,  show  Thyself  to  me,  as  my  true  and 
living  God,  working  in  me  such  works,  as  may  hear 
witness  who  Thou  art.  0  heloved  of  my  heart,  grant 
me  so  to  receive  Thee  in  the  Blessed  Sacrament,  that 
I  may  presently  see  that  I  have  received  living  bread, 
and  the  bread  of  life.  "  My  soul  hath  thirsted  after 
the  strong  and  living  God,"  (4)  leave  her  not,  0  Lord 
I  beseech  Thee,  hungry  and  thirsty,  leave  her  not 
dry  and  withered,  as  if  she  had  received  some  dead 
thing.  Amen. 

3.  Hence  /  will  gather  these  instructions, — i.  First,  that 
although  God  is  present  in  every  place,  and  also  within 
me,  yet  through  my  fault  Heshoivs  not  Himself  to  me  alive, 
nor  do  I  feel  the  effects  of  His  presence,  nor  no  more  re 
member  Him  than  if  I  were  absent,  or  that  He  were  some 
dead  thing ;  for  which  cause  I  will  endeavour  to  remove 
all  those  faults  and  anxious  cares,  which  deprive  me  of  so 
great  a  good. — ii.  That  communicating  oftentimes  I  feel 
not  that  I  have  received  within  me  the  living  God,  but  so 
remain,  as  if  I  had  received  some  dead  thing ;  because  my 
lad  disposition  deserves  not  that  Christ  our  Lord  comfort 
me,  nor  work  in  me  the  signs  of  His  living  presence. — iii. 
That  the  arguments  which  Almighty  God  gives  of  His 
presence  are  arguments  of  the  true  and  living  God,  different 
from  others,  which  the  evil  spirit  is  wont  to  counterfeit, 
transfigured  into  an  angel  of  light,  and  with  the  mask  of 
Almighty  God,  being  a  false  and  feigned  god.  I  am  there 
fore  humbly  to  beseech  Him  that  when  He  shall  vouchsafe 
me  such  favour  as  to  visit  me,  that  the  same  be  with  argu 
ments  and  effects  properly  His,  delivering  me  from  the 
deceits  of  Satan,  and  from  those  which  are  wont  to  draw 
after  them  my  own  erring  and  sick  judgment. 
(4)  Ps.  xli.  3. 


138  MEDITATION  XVI. 

POINT  II. 

1 .  In  these  appearances  Christ  our  Lord  spake  to  His 
disciples  of  the  Kingdom  of  God ;  sometimes  bringing  to 
their  remembrance  those  things  which  He  had  said  to  them 
before  His  death ;  at  other  times  discovering  to  them  new 
mysteries  and  secrets,  pertaining  to  the  sacraments  and 
sacrifices,  and  the  order  of  the  divine  worship,  of  which 
many  are  preserved  unto  the  present  time  by  tradition ; — * 
at  other  times  as  master  He  expounded  unto  them  the  holy 
Scriptures,  infusing  light  into  them  to  understand  them. 
Finally,  He  never  spake  to  them  of  things  vain,  curious, 
or  impertinent,  but  only  of  those  which  appertained  to  the 
Kingdom  of  God,  that  is,  of  "  justice,  and  peace,  and  joy  in 
the  Holy  Ghost,  "(5)  for  the  good  of  the  Catholic  Church, 
In  these  words  sometimes  He  reprehended  them  for  their 
incredulity  and  hardness ;  at  other  times  He  cheered,  en 
couraged,  and  inflamed  their  hearts  with  His  holy  love, 
but  always  left  them  with  peace  and  comfort,  so  that  they 
were  never  weary  of  hearing  Him. 

2,  The  same  does  Christ  our  Lord  perform  when  spirit 
ually  He  visits  souls,  to  whom  always  in  these  visitations 
He  speaks  somewhat  to  their  hearts,  according  to  that 
which  David  said :  "  I  will  hear  what  the  Lord  God  will 
speak  in  me;  for  He  will  speak  peace  upon  His  people."(6) 
And  to  that  which  He  says  by  the  prophet  Osee.  I  "  will 
lead  her  into  the  wilderness,  and  will  speak  to  her  heart. ''(7) 
These  speeches  are  by  inward  inspirations,  in  which  no 
things  are  spoken  that  are  vain,  curious,  or  impertinent, 
but  only  those  which  appertain  to  the  Kingdom  of  God, 
justice,  sanctity,  exercise  of  good  works,  peace  of  conscience 
with  God  and  with  one's  neighbours,  pure  joy  in  the  Holy 
Ghost,  and  expelling  all  sensual  and  worldly  joy. — Soine- 

(5)  Bom.  xiv.  17.  (6)  Ps.  Ixxxiv.  9. 

(7)  Ose.  ii.  14. 


OF  DIVERS  APPEARANCES.  139 

times  He  brings  to  their  remembrance  the  things  they  have 
read  or  heard,  giving  them  a  lively  feeling  of  them: — at 
other  times  He  discovers  to  them  new  affections,  which 
they  never  had  nor  felt  before;  sometimes  He  rebukes  them 
for  their  faults  and  lukewarmness :  at  other  times  He 
exhorts  them,  and  encourages  them  to  perfection.  And 
by  these  words  also  is  discovered  that  it  is  Christ  that 
speaks,  because  the  words  of  the  spirit  of  the  Devil,  of  the 
world,  and  of  the  flesh,  are  very  contrary  to  these. 

Colloquy. — 0  my  loving  Saviour,  come  unto  the 
soul  of  Thy  servant,  and  visit  it,  and  speak  unto  my 
heart  as  Thou  wert  wont  of  the  Kingdom  of  God,  that 
she  may  conceive  every  day  a  new  estimation  of  this 
Kingdom,  and  never  cease  to  seek  it  until  she  obtain 
it,  with  perfection  in  this  life,  and  afterwards  see  it 
and  enjoy  it  clearly  in  the  other.  Amen. 

POINT  III. 

Thirdly  are  to  be  considered,  certain  properties  of  these 
visitations  of  Christ,  which  shine  in  these  appearances 
which  He  made  to  His  apostles. 

1.  The  first  is,  that  these  appearances  were  not  con 
tinual,  but  now  and  then,  and  with  interruption,  to  some, 
indeed,  more  frequent  than  to  others, — because  of  their 
better  disposition,  and  for  their  more  vehement  desire  of 
seeing  Christ.  And  it  may  piously  be  believed,  that  He 
appeared  to  our  Blessed  Lady  every  day,  or  at  the  least 
very  often :  to  St.  Peter  also,  more  often  than  to  others, 
for  his  greater  fervour  and  love  to  Him.  Even  so  the  visi 
tations  of  Christ  our  Lord,  and  manifestations  made  unto 
devout  souls,  are  likewise  interrupted,  and  more  or  less 
frequent,  according  to  the  will  of  the  same  Lord  who 
visits  them,  and  the  dignity  and  fervour  of  the  soul  that 
is  visited.  Wherefore  it  behoves  me,  always  to  have,  as 


140  MEDITATION  XVI. 

the  apostles  had,  a  burning  desire  to  see  Christ  our  Lord, 
and  to  enjoy  His  presence  and  His  interior  visitation,  nofc 
for  my  own  sensible  pleasure  or  consolation,  bub  because  I 
love  Him,  and  desire  to  be  always  with  Him,  in  respect  of 
the-  great  good  that  from  thence  results,  and  like  to  the 
spouse,  I  may  say  to  the  angels  and  to  the  souls  of  the 
blessed:  — "  I  adjure  you,  0  daughters  of  Jerusalem,  if  you 
find  my  Beloved,  that  you  tell  Him  that  I  languish  with 
love,' '(8)  desiring  His  sweet  presence,  by  which  my  great 
weakness  may  be  strengthened. 

2.  The  second  property  is,  that  these  visitations  were 
made  upon  a  sudden,  and  when,  the  apostles  themselves 
thought  least  about  them,  for  they  lasted  but  a  little 
while: — and  sometimes  He  vanished  suddenly  from  their 
sight,  as  it  chanced  to  the  two  disciples  of  Emmaus,  leaving 
them,  as  the  proverb  says,  with  the  honey  about  their 
teeth.  And  even  so,  internal  visitations  are  wont  to  come 
upon  a  sudden,  and  when  we  least  expect  them ;  and  to 
last  but  a  little  while,  and  upon  a  sudden  to  depart :  for 
Christ  our  Lord  wills  that  we  walk  in  this  continual 
change,  and  depend  upon  His  mercy,  and  as  Himself  says, 
— ''•  A  little  while,  and  you  shall  not  see  me,  and  again  a 
little  while,  and  you  shall  see  me,  "(9)  that  so  we  be  a 
little  rejoiced  with  His  presence,  and  again  a  little  sad, 
because  of  His  absence,  desirous  of  His  return;  upon 
which  St.  Bernard  says  :(iO) — "  that,  in  this  life,  joyfulness 
may  be  had  by  the  presence  of  the  spouse,  but  nob  ful 
ness,  because,  although  indeed  His  visitation  rejoices  us, 
yet  the  vicissitude  or  change  molests  us :  and  when  He 
comes,  "  Est  rara  hora,  brevis  mora ;  a  rare,  hour,  and  a 
short  stay  :"  for  this  sweet  silence,  which  is  made  in  the 
heaven  of  the  just  soul,  scarcely  lasts  half  an  hour:(il) 

(8)  Cant.  v.  8.  (9)  Joan.  xvi.  17. 

(10)  Ser.  xxxii.  in  Cant.  (11)  Apoc.  viii.  1. 


OF  DIVERS  APPEARANCES.  141 

— in  this  we  ought  to  conform  ourselves  to  the  divine  will, 
and  to  believe  for  certain  that  all  is  done  for  our  greater 
profit.(12) 

3.  The  third  property  is,  that  these  appearances  were 
not  always  in  one  time  or  place,  or  in  one  self -same  exercise, 
lut  in  different,  for  to  Mary  Magdalen  He  appeared  in  the 
garden  nigh  to  the  sepulchre,  to  the  disciples  walking  to 
Emmaus,  to  the  eleven  apostles  in  the  supper-chamber,  and 
to  other   seven   upon  the   seaside,   and  to  others  on  the 
mount  of  Galilee  :  so  also  interior  visitations  have  no  cer 
tain  place,  time,  or  employment,  for  sometimes  they  happen 
in  prayer,  in  spiritual  reading,  in  time  of  refection,  or  in 
the  exercise  of  some  good  work :  sometimes  in  the  recollec 
tion  of  the  soul,  and  on  a  solemn  feast,  sometimes  in  the 
fields,  and  on  a  day  of  labour,  for  our  Lord  wills,  that  in 
all  time,  places,  and  occupations,  we  be  so  prepared,  that 
we  put  no  impediment  in  the  way  of  His  visitation  and 
consolation,  and  that  we  always  depend  upon  His  divine 
providence,  "  for  the  Spirit  breatheth  where  He  will  :"(13) 
visiting  us  with  His  inspirations,  in  such  time,  place,  and 
occasion,  as  Himself  judges  most  convenient. 

4.  The   fourth   property  is,  that  in  these  appearances 
sometimes  the  visitation  of  Angels  went  before;  at  other 
times  Christ  our  Lord  showed  Himself  in  divers  figures, 
and  manifested  Himself  l>y  little  and  little :  at  other  times 
He  showed  Himself  wholly  upon  a  sudden,  and  with  great 
splendour;  like  as  He  did  to  the  Virgin  our  Lady,  and 
sometimes  with  little,  according  to  the  disposition  of  the 
persons  to  whom  He  appeared.     In  the  same  manner  in 
the  spiritual  visitation  of  souls,  Christ  our  Lord  communi 
cates   the   light  and   knowledge  of  His  divine  presence, 
and  other  internal  favours,  in  proportions  which  are  con 
formable  to  the  ordination  of  His  eternal  wisdom,  and  to 

(12)  S.  Greg.  1.  xxx.  mor.  c.  12.  (13)  Joan.  iii.  8. 


142  MEDITATION  XVI. 

the  disposition  of  those  souls  which  He  doth  visit.  That 
which  we  are  to  procure  on  our  behalf  is,  a  generous  and 
confident  mind,  expecting  and  desiring  of  our  Lord,  no 
less  than  His  own  self,  begging  always  that  which  is  best, 
and  that  whicli  is  most  pleasing  to  Him ;  for  this  great 
and  "excellent  kind  of  confidence,  and  this  generosity  of 
heart,  obtains,  as  St.  Bernard  says,  (14)  great  things  of 
Almighty  God,  after  the  imitation  of  that  great  Moses^ 
who  said  unto  God,  «  Shew  me  Thy  glory. "  And  he 
received  an  answer,  "  I  will  show  thee  all  good. ''(15)  And 
of  David,  who  said,  "  My  heart  hath  said  to  Thee,  my  face 
hath  sought  Thee,  Thy  face,  O  Lord,  will  I  seek,"  (16) 
and  with  this  determination  he  aspired  to  so  great  high 
ness,  that  he  came  to  say,  "For  what  have  I  in  heaven, 
and  besides  Thee,  what  do  I  desire  upon  earth?"  These 
and  the  like  affections  am  I  to  awake  within  my  heart, 
saying  to  Christ  our  Lord,  sometimes  with  St.  Philip, — 
'  Lord,  shew  us  the  Father,  and  it  is  enough  for  us :'  (17) 
other  times  with  the  spouse, 

Colloquy. — "  0  beloved  of  my  soul,  show  me  where 
Thou  feedest  and  where  Thou  reposest  at  noon-day;" 
show  me  by  this  celestial  light,  the  place  where  at 
noon-day  Thou  sleepest  with  most  fervent  love  the 
sleep  of  death,  and  where  with  most  clear  light  like  to 
the  noon-time  of  the  day,  Thou  dost  manifest  to  the 
Blessed  Thy  sovereign  glory ;  show  me  also  the  ways 
of  fervour,  to  the  end  that  I  may  profit  and  increase 
in  Thy  service  without  any  delay,  until  I  come  to  the 
light  of  the  perfect  day.  Amen. 

(14)  Ser.  xxxii.  in  Cant.  (15)  Exod.  xxxiii.  18. 

(16)  Ps.  xxvi.  8.  ,  (17)  Joan.  xiv.  8. 


OF  THE  LAST  APPEARANCE.  143 


MEDITATION  XVII. 

ON  THE  APPEAKANCE  OF  CHRIST  TO  HIS  APOSTLES  ON  THE  DAY  OF 
,  HIS  ASCENSION. 

POINT  I. 

The  day  being  come  in  which  Christ  our  Lord  had 
decreed  to  ascend  to  heaven,  as  He  had  loved  His  which 
were  in  the  world,  so  in  the  end  He  gave  them  greater 
signs  and  arguments  of  His  love,  and  to  this  end,  He 
appeared  that  day  to  His  disciples  in  the  supping  chamber, 
as  they  were  eating,  and  also  ate  with  them,  amiably  with 
great  signs  and  tokens  of  love,  and  then  said  to  them, 
that  day  He  was  to  depart  to  His  Father :  and  it  may  be 
believed,  that  to  comfort  them  in  the  sorrow  which  this 
news  caused  them,  He  repeated  some  of  those  reasons 
which  before  He^  had  delivered  them  in  the  sermon  He 
made  after  supper. 

1.  First,  He  said  to  them, — <*  I  go  to  prepare  you  a 
place,  and  if  I  shall  go  and  prepare  a  place  for  you,  /  will 
come  again  and  will  take  you  to  myself,  that  where  I  am 
you  also  may  be :"(!) — as  if  He  had  said,  I  ascend  to  heaven 
to  open  the  gates,  and  to  give  entrance  to  such  just  per 
sons  as  have  deserved  the  same,  to  the  end  that  they  may 
enjoy  the  mansions  which  are  prepared  for  them  in  the 
house  of  my  Father :  rejoice  ye,  for  I  will  come  again  to 
fetch  you  in  the  hour  of  your  death,  and  will  lead  you 
with  me,  placing  you  in  that  place  which  my  Father  has 
designed. 

Colloquy. — 0  my  beloved,  ascend  in  good  time  up 
to  heaven,  since  it  is  Thine  and  was  principally  created 

(1)  Joan.  xiv.  2. 


144  MEDITATION  XVII. 

for  Thee  ;  but  forget  not  to  return  for  me,  that  I  also 
may  come  where  Thou  art,  assisting  me  with  Thy 
grace,  to  the  end  I  may  be  worthy  to  be  admitted  into 
Thy  glory.  Amen. 

2.  Then  immediately,  He  added  another  reason,  saying, 
— "  If  you  loved  me,  you  would  indeed  be  glad  because  I 
go  to  the  Father,  for  the  Father  is  greater  than   I  :*'  (2) 
that  is  to  say — If  you  love  me,  you  ought  to  rejoice  at 
my  honour,  and  my  contentment,  because  I  ascend  to  my 
Father  which  is  in  heaven,  who  is  greater  than  I,  as  I 
am  man,  and  is  to  honour  and   glorify  me,  setting   me 
upon  His   right  Hand,  where  I  shall   enjoy   with  quiet 
that  eternal  Kingdom,  which  I  have   conquered  by  my 
Passion. 

Colloquy. — I  rejoice,  0  most  sweet  Jesus,  that 
Thou  ascendest  to  Thy  Father,  because  I  love  Thee 
more  than  myself,  and  desire  thine  honour  more  than 
mine  own  ;  and  since  Thy  Father  is  also  mine,  I  have 
great  hope,  that  Thou  wilt  hereafter  bring  me  to 
enjoy  His  divine  presence. 

3.  Thirdly,  He  further  added :  "  It  is  expedient  to  you  that 
I  go ;  for  if  I  go  not,  the  Paraclete   will  not  come  to 
you :  but  if  I  go,  I  will  send  Him  to  you  :''(3)  as  if  He  had 
said :  It  does  not  only  affect  my  honour,  that  I  ascend  to 
heaven,  but  also  your  profit,  to  the  end  your  faith  may  be 
perfected,  your  hope  erected,  you  charity  punned,   and 
that  the  plenitude  of  the  Holy  Ghost  may  come  down 
from  heaven,  for  if  I  ascend  not  the  Holy  Ghost  will  not 
come  to  you :  as  well  because  it  is  decreed  that  I  ascend 
first,  and  send  Him  from   thence  to  you,  as  also  for  that 
yourselves  are  not  well  prepared  to  receive  Him,  because 
you  adhere  with  a  certain  kind  of  carnal  love  to  my  cor- 

(2)  Joan.  xiv.  28.  (3)  Joan.  xvi.  7. 


OF  THE  LAST  APPEAKANCE.  145 

poral  presence,  which  manner  of  love  ifc  is  necessary  for 
you  to  cast  off,  that  you  may  be  capable  to  receive  so 
sovereign  a  gift.  Wherefore,  O  my  soul,  consider  atten 
tively  that  thy  God  is  a  spirit,  and  that  Pie  will  be  loved 
with  a  spiritual  love,  quite  exempt  from  all  savour  of  self- 
love  :  for,  if  to  love  the  corporal  presence  of  Christ  with  a 
love  less  pure,  and  with  some  self-interest,  hinder  the 
coming  of  the  Holy  Ghost,  how  much  more  will  the  inor 
dinate  love  of  thyself,  or  of  any  other  creature,  hinder  the 
same. 

Colloquy.—  0  sweet  Saviour,  govern  my  soul  as 
seems  best  to  Thee,  and  if  it  be  expedient  for  her 
spiritual  profit,  that  Thou  absent  Thyself  from  her, 
and  withdraw  all  sensible  consolation,  Thy  will  be 
done,  for  I  know  for  certain,  that  Thou  wilt  send  the 
Holy  Ghost  the  Comforter  in  due  season,  with  that 
plenitude  that  is  requisite  for  her,  to  persevere  in  Thy 
love. 

POINT  II. 

After  that  Christ  our  Lord  had  comforted  His  disciples, 
He  said  to  them, — "  Stay  you  in  the  city,  till  you  be  indued 
with  power  from  on  7w/7i."(4)  In  which  words  He  promises 
to  them  the  coming  of  the  Holy  Ghost,  but  in  a  manner 
very  mysterious,  as  will  appear,  pondering  each  word  apart 
by  itself. 

1.  First,  therefore,  He  says  to  them,  "  Sedete"  "  Sit 
ye"  or  "  tarry,"  that  is  to  say,  be  quiet ;  to  teach  them 
that  the  quietude  of  the  body  and  of  the  soul,  with  the 
calmness  and  stillness  of  the  heart,  is  of  great  importance 
to  receive  this  celestial  Gift.  Moreover,  to  admonish 
them,  that  they  should  expect  with  patience  and  longa 
nimity,  without  hastening  more  than  was  expedient,  re 
ferring  the  care  hereof  to  Almighty  God :  and  for  this 

(4)  Luc.  xxiv.  49. 
Vol.  V.-io. 


146  MEDITATION  XVII. . 

cause  He  would  not  assign  a  certain  day,  -wherein  He  in 
tended  to  send  the  Holy  Ghost,  that  so  they  might  daily 
expect  Him,  daily  ask  Him,  and  daily  prepare  themselves 
to  receive  Him,  but  only  said  to  them,  that  they  should 
be  baptized  with  the  Holy  Ghost,  "  not  many  days  hence," 
(5)  to  the  end  that  they  should  take  comfort  hereby,  that 
the  delay  of  His  coming  should  not  be  long.  Hence  I  will 
learn  to  expect  with  quietness  and  patience,  the  coming  of 
the  Divine  Spirit,  with  that  plenitude  which  I  desire,  re 
ferring  the  day  of  His  coming  to  the  Divine  Providence, 
according  to  that  of  Isaiah,  saying ;  "  He  that  believeth, 
let  him  not  hasten.''  (6) 

2.  Secondly,  He  said  to  them,  fhat  they  should  tarry 
"  in  the  city"  that  is  of  Jerusalem.  And  although  it  might 
have  seemed  more  to  the  purpose,  that  they  should  have 
gone  to  the  desert,  or  else  to  some  mountain,  separate  and 
apart,  there  to  expect  with  quietness  the  coming  of  the 
Holy  Ghost,  yet  He  willed  that  they  should  expect  the 
same  in  the  city,  as  in  a  place  frequented  by  many  people, 
because  the  Holy  Ghost  was  not  sent  for  them  alone,  but 
for  the  good  of  all  men,  and  therefore  it  was  desirable  He 
should  be  given  in  a  public  place,  from  whence  they  might 
presently  issue  forth  to  preach  the  law  of  Jesus  Christ, 
conformably  to  the  saying  of  the  prophet  Isaiah — "  The  law 
shall  come  forth  from  Sion,  and  the  word  of  the  Lord  from 
Jerusalem. "(7)  Moreover,  God  our  Lord  much  more  es 
teems  the  solitude  of  the  heart,  than  the  solitude  of  the 
body :  and  to  show,  that  in  the  midst  of  the  noise  of  the 
people,  there  may  be  had  a  heart  quiet,  peaceable,  and  apt 
to  see  and  receive  God.  And,  it  may  be,  for  this  cause 
not  without  mystery,  this  city,  though  very  populous, 
was  called  "  Jerusalem,''  as  much  as  to  say,  "vision  of 
peace." 

(5)  Act.  i.  5.  (6)  Isa.  xxviii.  16.  (7)  Isa.  ii.  3. 


OF  THE  LAST  APPEARANCE.  147 

Colloquy. — 0  Prince  of  Peace,  pacify  my  heart, 
and  quiet  my  spirit,  that  in  all  places  and  times,  I 
may  pray  to  Thee,  lifting  up  pure  hands  to  heaven, 
expecting  the  gift  which  Thou  hast  promised  me. 
Amen. 

3.  Thirdly,  He  willed  them  that  they  should  tarry  in 
the  city,  adding,"  "  till  you  be  indued  with  power  from  on 
high  ;"  that  is  to  say,  with  the.  power  of  the  Holy  Ghost. 
By  which  He  gave  them  to  understand,  that  of  themselves 
they  were  naked,  and  disarmed,  feeble,  weak,  and  void  of 
that  spirit,  and  power,  which  was  needful  to  go  into  the 
•world  to  preach  the  Gospel :  and  that,  therefore,  they  were 
to  stay  until  the  Holy  Ghost  should  come  on  them,  who 
should  clothe  them  with  His  grace,  arm  them  with  His 
gifts,  and  fortify  them  with  His  celestial  virtues,  giving 
them  force,  virtue,  and  power  for  this  mission.  And  this 
virtue,  as  the  Lord  says,  comes  from  on  high,  because  it  is 
most  high,  and  far  surpassing  all  human  power :  so  also 
for  that  "  every  best  gift,  and  every  perfect  gift,  is  from 
above,  descending  from  the  Father  of  lights,"  (8)  whose 
dwelling  and  habitation  is  on  high.  Hence  I  will  draw 
two  admonitions. — i.  The  first,  that  it  is  of  great  impor 
tance,  to  ground  myself  in  true  humility,  confessing  my 
nakedness,  and  my  weakness,  for  of  myself,  neither  have 
I  garments,  nor  sufficient  weapons,  nor  can  clothe  myself 
with  them,  unless  some  others  clothe  me  like  a  child :  and 
for  this  cause  Christ  our  Lord  said  not,  tarry  until  you 

indue   or   clothe  yourselves,  but  until   you  be  indued. 

ii.  The  second  admonition  is,  that  it  is  a  rash  presumption 
to  issue  forth  to  these  weighty  expeditions  before  ice  have  the 
means,  and  be  indued  with  power  from  on  high,  for  he  that 
goes  forth  to  fight  without  weapons  against  strong  enemies, 
will  be  easily  vanquished  by  them. 
(8)  Jac.  i.  17. 


148  MEDITATION  XVII. 

Colloquy. — 0  Father  of  lights,  from  whom  all  good 
and  celestial  gifts  descend,  behold  how  poor  I  am  in 
Thy  presence,  and  so  little  a  child,  that  I  neither 
have  garments  in  which  to  clothe  me,  nor  yet  can 
clothe  myself  unless  Thy  mercy  perform  hoth  the  one 
and  the  other  in  my  behalf.  Clothe  me,  Lord,  with 
virtue  from  on  high,  by  which  I  may  take  in  hand  such 
commissions  as  concern  Thy  service ;  and  permit  not 
that  without  such  virtue,  I  rashly  expose  myself  to 
that  I  am  not  able  to  perform ;  for  if  I  seek  to  fly 
without  wings,  instead  of  ascending  on  high,  pride 
will  cast  me  down  into  the  profoundest  depths. 

4.  Christ  our  Lord  in  saying  to  them,  that  they  should 
tarry  in  the  city  till  they  were  indued  with  power  from  on 
high ; — gave  them  to  understand,  that  as  soon  as  they  had 
received  this  power,  they  were  to  issue  forth  upon  His 
business :  for  as  it  had  been  rashness  to  have  gone  forth 
before  they  had  received  this  power,  so  should  it  be  pu 
sillanimity  not  to  issue  forth  having  received  the  same  ;  the 
apostles,  therefore,  presently  issued  forth,  as  will  be  seen  in 
Meditation  XXIV. 

POINT  III. 

This  said,  "  He  led  them  out  as  far  as  Bethania"  to 
"  the  mount  that  is  called  Olivet"  (9) 

1.  Christ  our  Lord  commanded  all  His  disciples,  who 
•were  in  that  feast  chamber,  that  they  should  presently  go  to 
Bethany,  to  the  mount  of  Olivet,  for  that  from  thence  Ho 
would  ascend  to  heaven.  It  is  not  certain  that  He  Him 
self  brought  them  forth  and  accompanied  them  for  some 
time,  suffering  Himself  to  be  seen  of  them,  and  not  of 
other  men  who  passed  by  the  way  ;  or  whether  He  vanished 
from  them  and  the  disciples  went  alone  :  however,  they 
presently  obeyed  the  commandment  of  Christ  our  Lord, 

(9)  Luc.  ;xxiv.  50.    Act.  i.  12. 


OF  THE  LAST  APPEARANCE.  149 

And  it  may  be  believed,  that  at  their  going  from  the  feast 
chamber,  they  called  to  mind  that  former  going  forth  to 
the  garden  of  Gethsemane  (which  was  seated  upon  the  one 
side  of  the  mount  of  Olivet)  full  of  sorrow  and  anxiety, 
trembling  for  fear  of  the  troubles  which  they  foresaw 
would  befal  them  by  the  death  of  their  beloved  master ; 
but  now  they  go  forth  with  great  anxiety,  mingled  with 
sadness  and  joy,  expecting  this  glorious  ascending  up  to 
heaven.  And  with  this  fervour  they  walked  speedily  to 
the  place  which  was  assigned  them. 

2.  Christ  chose  the  mountain  of  Olivet  whence  to  ascend 
to  heaven,  on  which  He  had  prayed  to  His  Father  with 
great  agony,  and  with  a  bloody  sweat, — on  which  He  was 
forsaken  of  His  disciples, — delivered  by  Judas  to  His 
enemies, — taken  of  the  Jews, — bound  with  cords,  and 
trampled  under  their  feet ; — and  finally,  from  whence  He 
issued  forth  to  suffer  the  ignominies  of  the  cross,  He 
would  ascend  to  enjoy  the  greatness  of  His  glory :  that  so 
we  may  understand  that  by  such  travails  He  gained  hea 
ven,  which  He  went  to  possess  :  and  that  if  I  have  patience, 
the  same  which  was  the  beginning  of  my  humiliation,  shall 
likewise  be  the  beginning  of  my  exaltation,  and  that  from 
these  temporal  labours  I  shall  ascend  to  everlasting  repose. 
Moreover,  Christ  therefore  designed  for  the  place  of  His 
Ascension  Bethania,  which  is  interpreted,  house  of  obedi 
ence,  and  the  mount  of  Olivet,  which  signifies  the  top  of 
mercy  and  of  charity  ;  to  signfy  to  us,  that  all  things  what 
ever  He  did,  from  His  Incarnation  to  His  Ascension  up  to 
heaven,  were  done  to  obey  His  Father  with  most  perfect 
obedience ;  in  whose  house  of  obedience  He  so  lived,  that 
He  never  departed  from  the  same  ;  all  these  things  likewise 
which  He  did,  He  directed  to  that  supreme  and  high  end, 
of  charity  and  mercy,  for  the  good  of  men,  for  their  love, 
and  to  deliver  them  from  their  miseries.  And  withal 


150  MEDITATION   XVIII. 

teaches  us,  that  the  way  to  ascend  to  Heaven,  is  from 
Bethany,  and  the  mount  of  Olives,  that  is,  by  the  house 
of  obedience,  and  height  of  charity  and  mercy,  "  purify 
ing,"  as  St.  Peter  says,  our  "souls  in  the  obedience  of 
charity."(10) 

Colloquy. — 0  Only  begotten  Son  of  the  Father, 
who  by  the  ways  of  obedience  and  charity,  ascendest 
to  sit  upon  His  right  Hand,  assist  me,  I  beseech  Thee, 
that  during  my  whole  life  I  may  dwell  in  the  house  of 
obedience,  never  departing  in  the  least  point  from 
Thy  holy  will,  endeavouring  always  to  ascend  to  the 
highest  degree  of  charity  and  mercy,  till  I  come  to 
arrive  with  Thee  to  the  highest  of  Thy  glory,  where 
I  shall  see  Thee,  and  enjoy  Thee  for  all  eternity. 
Amen. 


IL-MEDITATIONS  ON  OUE  LOED'S  ASCENSION  INTO 
HEAVEN ;  AND  THE  CONDUCT  OF  THE  APOSTLES 
AND  DISCIPLES  FEOM  THE  TIME  OF  HIS  DEPAE- 
TUEE  UNTIL  THE  COMING  OF  THE  HOLY  GHOST. 

MEDITATION  XVIII. 

OF  THE  ASCENSION  OF  CHRIST. 

POINT  I. 

1.  The  disciples,  and  the  most  holy  Virgin,  being  in  tho 
mount  of  Olivet,  Christ  appeared  to  them  (1)  with  a  coun 
tenance  more  bright  and  pleasant  than  at  other  times  ;  and 
instead  of  embraces,  which  those  who  love  are  wont  to 
give  one  another  at  their  departure,  He  suffered  all  of  them 
to  kiss  -His  sacred  feet  and  hands,  whence  issued  forth  a 

(10)  1  Pet.  i.  22. 
(1)  S.  Th.  3,  p.  q.  Ivii.    Marc.  xvi.  19.    Luc.  xxiv.  51. 


OF  THE  ASCENSION  OF  CHRIST.  151 

most  odoriferous  smell,  which  incredibly  comforted  their 
hearts.  First  of  all,  without  doubt,  His  most  blessed 
Mother  our  Lady  approached,  who  with  the  title  of  a 
mother,  sweetly  kissed  the  wounds  of  His  Side,  desiring 
to  enter  within  her  Son,  to  ascend  to  heaven  together  with 
Him,  if  it  might  have  been  granted  to  her  ;  but  as  she  was 
most  resigned  to  the  divine  will,  so  would  she  will  no  other 
thing  than  what  Almighty  God  would  will.  Next  followed 
St.  Peter,  St.  John,  and  the  other  apostles  and  disciples,  all 
of  them  with  great  reverence  and  devotion,  touching  and 
kissing  those  sacred  wounds. 

2.  "  And  lifting  up  His  hands"  as  St.  LuJce  says,  "He 
blessed  them.'"  (2)  Two  things  did  our  Lord  here  do. 

i.  The  first  was,  to  lift  up  His  hands  on  liigli,  to  signify- 
that  the  benediction  which  He  would  give  them,  was  not 
in  earthly,  but  in  heavenly  goods,  which  He  had  obtained 
by  His  Passion  and  death,  lifting  up  His  hands  upon  the 
cross.  And  He  lifted  up  both  of  His  hands,  because 
both  of  them  were  nailed  to  it,  as  also  to  signify  the  abun 
dant  largeness  of  His  benediction,  offering  us  with  full 
hands  the  goods  of  grace  and  of  glory.  Whence  I  will 
conceive  great  affections  of  praise  and  gratitude,  saying 
with  the  apostle ; — "  Blessed  be  the  God  and  Father  of  our 
Lord  Jesus  Christ,  who  hath  blessed  us  with  spiritual 
blessings  in  heavenly  places  in  Christ." (3) 

Colloquy. — 0  most  blessed  Christ,  by  the  love  and 
excessive  sorrow  with  which  Thou  liftest  up  Thy 
hands  upon  the  cross,  to  gain  for  me  celestial  bene 
dictions  ;  I  do  beseech  Thee  that  Thou  wouldst  lift 
them  up  at  this  present,  to  impart  to  me  Thine  abun 
dant  benediction  ;  grant  me  likewise,  0  Lord,  that  I 
may  lift  up  mine  with  prayers  and  works  so  perfect, 

(2)  Luc.  xxiv.  50. '  (3)  Ephes.  i.  3. 


152  MEDITATION   XVIII. 

that  I  may  deserve  that  Thou  lift  up  Thine  to  bless 
me.     Amen. 

ii.  Secondly,  St.  Luke  says ;  that  "  He  blessed  them," 
declaring  by  words  those  good  things  which  He  desired, 
and  asked  for  them.  And  although  we  know  not  the 
words  which  He  spake,  nor  the  goods  He  desired,  and 
asked  for  them,  yet  it  may  be,  that  He  used  those 
•words  with  which  Almighty  God  commanded  that  the 
sons  of  Israel  should  be  blessed,  saying,  "  The  Lord  bless" 
you,  "  and  keep"  you ;  "  the  Lord  show  His  face  to"  you, 
"  and  have  mercy  on"  you  :(4)  Our  Lord  turn  His  coun 
tenance  unto  you,  and  give  you  peace.  Or  else,  perhaps, 
He  repeated  part  of  that  prayer  which  He  made  in  the 
sermon  after  supper,  which  was  the  highest  benediction 
that  He  could  give  to  them,  saying  to  His  Eternal  Father : 
"  Holy  Father,  keep  them  in  Thy  name,"  and  protect  them 
with  Thy  power,  "  whom  Thou  hast  given  me,  that  they 
may  be  one,  as  we  also  are;"(5)  and  may  afterwards  ascend 
•whither  I  ascend,  that  they  may  see  the  glory  which  Thou 
hast  given  me,  and  the  love  Thou  borest  me  before  the 
creation  of  the  world.  And  as  the  benediction  of  our 
Lord  consists  not  in  words  alone,  but  also  in  works,  doing 
•what  He  says,  so,  together  with  that  benediction,  He  re 
plenished  them  with  those  celestial  goods  which  He  then 
demanded  for  them. 

Colloquy. — 0  most  sweet  Jesus,  to  whom  were  present 
even  those  who  were  absent  in  that  hour ;  make  me 
partaker,  I  beseech  Thee,  of  this  Thy  blessing,  where 
on  depends  all  my  good.  Let  me  not  be  like  to  re 
probate  Esau,  who  did  not  obtain  the  full  benediction 
of  his  father  Isaac.  Bless  me,  0  my  Father,  in  this 
Thy  farewell,  not  with  an  earthly,  hut  with  a  heavenly 

(4)  Num.  vi.  24.  (5)  Joan.  xvii.  11. 


OF  THE  ASCENSION  OF  CHRIST.  153 

benediction,  for  earthly  goods  will  in  no  way  fill  nor 
satisfy  me,  but  heavenly  goods  will  do  both. 

POINT  II. 

The  benediction  being  given,  our  Lord  began  by  little 
and  little  to  lift  Himself  up  from  tlie  earth,  (6)  and  they 
beheld  Him  going  into  Heaven,  not  as  Elias,  carried  in  a 
chariot  of  fire,  (7)  but  with  His  own  virtue  lifted  up  with 
the  fire  of  His  infinite  divinity  and  majesty  which  aspires 
on  high  as  to  its  proper  place.  Moreover,  there  accom 
panied  Him  all  the  souls  of  the  just,  and  many  choirs  of 
angels  which  descended  from  heaven  to  ascend  with  Him. 
All  the  disciples  had  their  eyes,  both  of  soul  and  body, 
fixed  on  their  master,  elevated  with  three  most  inflamed 
affections. — i.  The  first  affection  was  of  admiration,  to  see 
a  thing  so  new,  as  for  a  man  to  ascend  into  the  air  with  so 
great  pleasure  and  facility,  and  with  signs  of  so  great  ex 
cellency  and  majesty. — ii.  The  second  affection  was  of  ex 
ceeding  joy,  rejoicing  in  the  glory  of  their  master,  and  in 
the  Divinity  which  shone  in  Him.  Neither  did  they  rend 
their  vestments  for  sorrow,  as  Eliseus  did  his,  when  he 
saw  his  master  Elias  ascend  to  heaven,  but  exulted  from 
joy  and  contentment,  to  see  Him  mount  with  so  great  ma 
jesty. — iii.  The  third  affection  was,  a  very  sincere  desire 
to  follow  Him,  and  to  ascend  together  with  Him,  because 
their  hearts  were  wholly  rapt  after  their  Beloved,  fulfilling 
here  that  which  had  been  prophecied : — "  Thou  hast  as 
cended  on  high,  thou  hast  led  captivity  captive."  (8)  For 
two  sorts  of  captives  did  Christ  our  Lord  lead  with  Him, 
some  really  and  in  their  proper  persons, — such  were  the 
just  whom  He  drew  forth  out  of  Limbo,  who  followed  Him 
even  to  4he  empyreal  heaven ;  but  besides  these  He  led 
captive  the  hearts  of  His  mother  and  disciples,  who  all  in 

(6)  Luc.  xxiv.  51.     Act.  i.  9. 
(7)  4  Keg.  ii.  11.  (8)  Ps.  Ixvii.  19.    Ephes.  iv.  8. 


154  MEDITATION  XVIII. 

desire  followed  Him,  fettered  with  the  chains  of  love,   nor 
could  they  possibly  depart  from  Him. 

Colloquy. — Oh  that  it  were  granted  me,  that  I  might 
be  one  of  these  captives  of  Jesus  Christ !  0  most 
sweet  Jesus,  carry  my  heart  captive  with  Thee  unto 
heaven,  that  so  it  may  he  always  in  Thy  company.  I 
rejoice  that  Thou  ascendest  through  the  air,  flying  as 
a  swift  eagle,  and  provoking  Thy  sons  and  little  ones 
to  fly  up  with  Thee.  Give  me,  dear  Lord,  the  wings 
of  an  eagle,  with  which  I  may  fly  in  following  Thee, 
placing  all  my  thoughts  and  my  desires  in  ascending 
after  Thee,  for  nothing  besides  Thee  will  I  upon 
earth,  nor  desire  anything  more  than  to  enjoy  Thee 
in  heaven. 

POINT  III. 

The  disciples  beholding  Christ  our  Lord  as  He  ascended, 
"a  cloud  received  Him  out  of  their  sight. "(9) 

1.  Here  is  to  be  considered  the  mystery  of  this  cloud, 
which,  when  Christ  our  Lord  ascended  through  the  region 
of  the  air,  received  Him  within  it  in  the  sight  of  His 
apostles.  And  it  may  be  believed  that  it  was  wonder 
fully  beautiful  and  resplendent,  such  as  was  fit  to  declare 
the  majesty  of  that  Lord  who  ascended  thereon,  and  the 
beauty  of  that  celestial  place  to  which  He  tended  ;  fulfill 
ing  that  which  was  foretold,  saying, — "  Who  makest  the 
clouds  thy  chariot,  who  walkest  upon  the  wings  of  the 
•winds  ;"(10) — that  is  to  say,  makes  use  of  the  clouds,  as  of 
triumphant  chariots  with  which  to  ascend,  flying  with 
great  pomp  and  majesty  amidst  the  air.  Oh  what  joy  did 
the  apostles  feel,  beholding  that  glorious  Chariot  in  which 
their  Lord  and  master  went  up  to  heaven  1  although  they 
cried  not  as  Eliseus,  when  he  saw  Elias  ascend  in  a  chariot 
of  fire ;  for  the  suspension  of  spirit  had  taken  from  them 

(9)  Act.  i.  9.  (10)  Ps.  ciii.  3. 


OF  THE  ASCENSION  OF  CHKIST.  155 


the  use  of  their  tongue,  yet  each  one  it  may  be, 

his  heart  that  which  Elias  said  ;  —  "  My  Father,  my  Father, 

the  chariot  of  Israel  and  the  driver  thereof." 

Colloquy.  —  0  my  loving  Father,  the  fortitude  and 
defence  of  the  true  Israelites,  who  were  steadfast  in 
Thy  service,  and  careful  to  contemplate  in  Thee  : 
whither  goest  Thou  and  leavest  me  ?  0  my  most 
sweet  Father,  governor  and  protector  of  those  who 
trust  in  Thee,  admit  me  into  this  triumphant  chariot, 
give  me  entrance  into  this  bright  shining  cloud,  that 
I  may  follow  Thee  in  spirit,  and  enter  to  contemplate 
the  glory  of  Thy  sovereign  majesty.  Amen. 

2.  Christ  our  Lord  having  entered  a  little  within  that 
cloud,  He  was  so  covered  with  it,  that  lie  was  taken  from 
the  eyes  of  His  disciples,  which  cloud  represents  to  us  all 
that  which  hinders  us  from  seeing  Christ  our  Lord,  and 
causes  us  to  lose  the  sight  of  Almighty  God,  which 
happens  in  two  manners  —  i.  Sometimes  it  happens 
through  our  own  fault,  and  then  our  faults  are  the  clouds 
which  we  put  betwixt  God  and  us,  and  are  a  great  impedi 
ment  of  prayer  and  contemplation,  according  to  that  of  the 
prophet  Jeremiah,  saying,  —  "  Thou  hast  set  a  cloud  before 
Thee,  that  our  prayer  may  not  pass  through"  (11)  to 
heaven  ;  since  I  put  this  cloud,  it  behoves  me  with  the 
help  of  divine  grace,  to  remove  it  from  me,  by  the  means 
of  penance  and  mortification,  examining  in  particular,  if  it 
be  a  cloud  of  pride,  of  covetousness,  or  of  other  inordinate 
love  to  any  creature,  and  applying  effectual  means  to  dis 
solve  that  which  hinders  me  from  so  great  a  good.  —  ii. 
Sometimes  this  cloud  interposes  itself  without  our  fault, 
by  the  sole  permission  of  Almighty  God,  who,  as  some 
times  He  shows  Himself  to  us,  so  sometimes  likewise  He 
hides  Himself  from  us,  not  willing  that  we  see  Him  by  the 

(11)  Thren.  iii.  44. 


156  MEDITATION  XVIII. 

sweet  contemplation  of  His  presence,  to  the  end  that  we 
attend  to  other  things  appertaining  to  His  divine  service. 
And  generally  the  feebleness  of  our  flesh  and  the  dulness 
of  our  understanding,  and  the  multitude  of  cares  and 
necessities  which  we  suffer  in  this  mortal  life,  are  like 
clouds  which  hinder  us  from  contemplating  Him  with 
that  clearness  and  continuation  which  we  desire,  in  the 
same  manner  as  the  clouds  which  pass  frequently  through 
the  air,  take  away  from  us  the  sight  of  the  sun. 

Colloquy. — 0  infinite  God,  "who  inhabitest  light 
inaccessible" (12)  to  mortal  men,  take  from  my  soul 
the  clouds  of  sin  which  I  have  put,  and  dissolve  the 
mist  of  temptations  and  molestations  which  I  suffer, 
to  the  end  I  may  contemplate  Thy  glory  in  this  mortal 
life,  until  I  come  to  see  Thee  "  face  to  face,"  (13) 
without  impediment  of  any  cloud,  in  the  life  eternal. 
Amen. 

POINT  IV. 

After  the  apostles  had  lost  the  sight  of  Christ  our 
Lord  they  stood  admiring  and  amazed,  still  "  looking  up 
to  heaven ,"(14)  and  would  have  remained  a  long  time  in 
that  extasy,  that  is,  if  our  Lord  had  not  sent  some  one  to 
them  to  awake  them.  "  Behold,"  therefore,  "  two  men'' 
(that  is  two  angels)  "  stood  by  them  in  white  garments, 
who  also  said,  Ye  men  of  Galilee,  why  stand  you  looking 
up  to  heaven?  This  Jesus  who  is  taken  up  from  you  into 
heaven,  shall  so  come,  as  you  have  seen  Him  going  into 
heaven." 

1.  In  these  words  the  angels  gave  two  admirable  instruc 
tions  to  the  disciples,  and  to  us  in  them. 

i.     The   first   that  suspension,    admiration,   and  other 
effects  of  divine  contemplation  in  this  life,  are  to  be  taken 
with  a  certain  measure  and  limitation,  because  they  are  not 
(12)  1  Tim.  vi.  16.  (13)  1  Cor.  xiii.  12.         (14)  Act.  i.  11. 


OF  THE  ASCENSION  OF  CHEIST.  157 

our  last  end,  but  a  means  to  accomplish  so  much  the  better 
the  will  of  God  and  the  obligation  of  our  office ;  and  so,  by 
way  of  reprehension,  the  angels  said  to  them: — "Why 
stand  you  looking  up  to  heaven?"  as  if  they  had  said: — 
"  Cease,  you  have  looked  long  enough  ;  go  and  accomplish 
that  which  is  commanded  you." — ii.  The  second  instruction 
was,  that  together  with  the  memory  of  this  ascending  of 
Christ  into  heaven,  they  should  conjoin  His  coming  to 
judgment,  to  the  end  that  the  sight  of  the  former  might 
confirm  the  faith  of  the  latter,  and  that  they  might  jointly 
preach  them  both  to  men,  so  that  if  they  should  grow  care 
less  to  live  well,  saying,  that  their  Lord  is  absent,  and  that 
He  has  ascended  into  heaven,  they  should  correct  them 
selves,  remembering  that  He  is  to  return  again  to  judge 
them.  Nor  did  they  tell  when  He  was  to  return,  bub 
only  that  He  was  to  return ;  to  the  end  that  they  should 
be  daily  in  readiness  for  His  return,  and  should  fear  the 
reckoning  they  are  to  render  Him.  And  although  it  be 
true  that  He  shall  come  again  as  He  ascended,  as  touching 
the  majesty  and  greatness  which  He  showed  in  His  ascen 
sion  ;  yet  He  that  ascended  gentle  and  meek,  with  signs 
and  tokens  of  great  love,  shall  return  terrible  and  fearful, 
with  signs  of  great  rigour,  and  shall  exact  an  account  of 
all  things  which  He  committed  to  us  at  His  departure, 
without  pardoning  any  that  shall  be  found  guilty. 

Colloquy. — Wherefore,  0  my  soul,  "  in  the  day  of 
good  things,  be  not  unmindful  of  evils,"  (15)  and  in 
the  day  wherein  thy  advocate  ascended  to  heaven,  be 
mindful  of  the  day,  wherein  He  shall  return  to  judge 
thee ;  consider  diligently  what  He  commanded  thee, 
and  take  care  to  accomplish  the  same,  that  when  He 
shall  return,  He  may  take  thee  with  Him,  to  reign 
with  Him  in  the  Kingdom  of  heaven.  Amen. 

(15)  Ecclus.  xi.  27. 


158  MEDITATION  XVIII. 

I 

2.  The  disciples,  after  hearing  this  charge  of  the  angels— 
adoring,  went   back  into  Jerusalem   with  great  joy.r(  16) 
For  understanding   that   their   master   was   now   on   the 
throne  of  heaven,  prostrate  on  the  earth,    they    adored 
Him   with  great  reverence,  supplying  with  the  sight  of 
faith,  that  which  they  could  not  attain  to  with  the  sight  of 
the  body.     And  they  returned  with  great  joy,  for  although 
they  returned  without  their  Master,  yet  did  they  return 
as  men  more  perfect,  who  rejoice  more  in  that  which  God 
wills,   than  in  what  their  own  flesh  desires,  and  more  in 
the  glory  of  Christ,  than  in  their  own  satisfaction.     The 
causes  of  this  joy  were  chiefly  three. — i.   Confirmation   of 
faith  which  remained  in  them,  seeing  so  glorious  a  concl  u- 
sion  in  the  affairs  of  their  Master ;  and  by  what  was  past 
they  remained  fully  assured  of  all  which  was  to  come — • 
ii.  Secondly,   great  hops  which  they  conceived,  that  He 
would  send  to  them  the  Holy  Ghost  which  He  had  pro 
mised  them,  and  that  the  time  would   come  when  they 
should  ascend  with  Him,  to  be  there  where  He  was,  accord 
ing  to  what  He  Himself  had  said. — iii.  Great  and  fervent 
love  which  they  bore  unto  Him,  of  whose  glory  they  so 
rejoiced,  as  if  the  same  had  been  their  own;  and  although 
their  bodies  walked  upon  the  ground  from  the  Mount  of 
Olivet   to   Jerusalem,    yet   were    their    hearts   above  in 
heaven,  contemplating  the  glory  of  their  Lord.     And  from 
these  causes  so  great  a  joy  arose  to  them. 

3.  These  three  causes  ought  likewise  to  work  great  joy 
in  my  soul,  quickening  my  faith,  hope,  and  charity,  in 
Christ  our  Lord,  rejoicing  in  His  glory  and    comforting 
myself  with  the  hope  of  ascending  where  He  is  ;   for  which 
purpose  I  ought  to  take  care  to  remove  from  myself  all 
which  may  hinder  this  ascending,  such  are  sins,  vices,  and 
inordinate  affections  to   earthly  things,  and   also  to  dis- 

(IG)Luc.ruv.  52. 


ENTRY  OF  CHRIST  OUR  LORD  INTO  HEAVEN.        159 

charge  and  rid  myself  of  the  superfluity  of  such  things, 
that  I  may  fly  more  lightly  whither  Christ  Jesus  is,  be 
cause  He  Himself  said  : — "  Wheresoever  the  body  shall  be, 
shall  the  eagles  also  be  gathered  together;''  (17)  that  is  to 
say,  where  the  glorified  body  of  Christ  our  Lord  is,  there 
shall  they  be  gathered  together,  which  are  renewed  like 
eagles,"  (18)  and  with  confidence  in  God,  have  changed 
their  fortitude,  and  taken  the  wings  of  an  eagle,  (19)  to 
ascend  to  contemplate  and  fly  with  swiftness  to  all  those 
things  which  belong  to  His  holy  service. 

Colloquy. — 0  King  of  heaven,  who,  like  a  kingly 
eagle,  soarest  in  the  air,  and  placest  Thy  nest  in  the 
height  of  heaven,  (20)  provoke  me  that  I  may  follow 
Thee  with  desire,  renew  my  youth  like  that  of  the 
eagle,  to  the  end  I  may  recover  a  new  strength  and  a 
new  fortitude,  and  with  the  same  fly  after  Thee,  fol 
lowing  Thy  steps,  imitating  Thy  virtues,  and  transfer- 
ing  my  heart  thither,  where  Thy  glorified  body  is,  to 
the  end  that  I  may  so  live  here  on  earth,  that  I  may 
have  my  conversation  above  in  heaven,  where  Thou 
livest  and  reignest,  world  without  end.  Amen. 


MEDITATION  XIX. 

or  CHRIST'S  ENTRY  INTO  THE  EMPYREAL  HEAVEN  AND  OP  HIS  SITTING 

UPON  THE  RIGHT  HAND  OF  HIS  FATHER. 

POINT  I. 

The  first  shall  be  to  consider  the  glorious  triumph  with 
which  Christ  our  Lord  entered  the  empyreal  heaven,  where 
is  to  be  pondered  the  company  He  led  with  Him,  the 
exultation  and  heavenly  harmony  with  which  He  entered, 

(17)  Mat.  xxiv.  28.          (18)  Ps.  cii.  5.         (19)  Isa.  xl.  31. 
(20)  Job.  xxxix.  27. 


160  MEDITATION  XIX. 

and  the  discourses  and  speeches  which  were  used  on  His 
entrance. 

1.  First,  the  company  was  (1)  all  those  souls  which  He 
brought  out  of  Limbo,  with  certain  just  ones  already  glori 
fied  in  their  bodies,  (if  it  be  true  that  those  who  rose  again 
with  Christ,  did  not  return  again  to  die,)  according  to  that 
which  was  written :  that  ascending  on  high,  He  "  led 
captivity  captive,"  that  is  to  say,  He  led  with  Him  the 
souls  which  had  been  captive  in  the  lake  of  Limbo,  taking 
them  for  His  prisoners,  and  binding  them  with  the  fetters 
of  love  and  charity,  leading  them  with  Him  to  their  own 
unspeakable  delight  and  consolation;  forasmuch  as  it  is 
worse  and  more  miserable  to  be  captive  of  the  Devil,  so 
much  it  is  better  and  more  glorious  to  be  a  captive  of  Jesus 
Christ. 

i.  0  liow  joyfully  did  this  company  of  noble  captives  and 
prisoners  ascend,  following  their  captain,  desiring  to  see 
Him  placed  on  the  throne  of  His  glory,  where  they  should 
enjoy  perfect  liberty  !  They  called  to  mind  the  straitness 
and  darkness  of  Limbo,  from  whence  they  were  delivered, 
and  compared  the  same  with  the  spaciousness  and  bright 
ness  of  the  empyreal  heaven  which  they  had  entered,  and 
admiring  the  beauty  of  the  place,  every  one  repeated  that 
of  the  psalm  : — "  How  lovely  are  Thy  tabernacles,  O  Lord 
of  hosts  ;  my  soul  longeth  and  fainteth  for  the  courts  of 
the  Lord."(2) 

ii.  At  this  sight  presently  began  that  heavenly  music,  of 
w hich  the  prophet  David  said: — "  God  is  ascended  with 
jubilee,  and  the  Lord  with  the  sound  of  trumpet. "(3) 
Oh,  what  jubilees  of  joy  did  those  souls  feel,  marching  in 
the  company  of  their  captain  !  What  voices  of  praise 
(resounding  louder  than  trumpets)  did  their  hearts  send 
forth,  glorifying  their  Sovereign  Lord !  One,  doubtless 
(1)  Meditat.  ii.  p.  4.  (2)  Ps.  Ixxxiii.  1.  (3)  Ps.  xlvi.  6. 


ENTRY  OF  CHRIST  OUR  LORD  INTO  HEAVEN.        161 

provoked  another  to  sing  such  songs  of  praises,  using  thoso 
words  of  the  self-same  David  : — "  Sing  praises  to  our  God, 
sing  ye :  sing  praises  to  our  king,  sing  ye.  For  God  is 
king  of  all  the  earth :  sing  ye  wisely.  God  shall  reign 
over  the  nations:  God  sitteth  on  His  holy  throne."(4) 
They  likewise  sung  that  of  the  other  psalm : — "  Sing  ye 
to  God,  who  mounteth  above  the  heaven  of  heavens,"(5) 
and  there  dwelleth  in  a  light  inaccessible,  to  illuminate 
His  elect  with  the  light  of  His  glory. 

2.  Together  with  the  choir  of  souls,  entered  also  a  choir 
of  innumerable  angels  who  came  to  accompany  Christ  our 
Lord,  who  were,  as  David  said,  the  triumphant  "  chariot 
of  God,"  and  were  in  number  "ten  thousand. "(6)  All 
with  great  joy  singing  the  triumphs  of  His  victory,  making 
between  themselves  dialogues  and  colloquies  whereby  to 
discover  His  wonderful  greatness.  One  said  to  another, 
"  Lift  up  your  gates,  0  ye  princes,  and  be  ye  lifted  up,  O 
eternal  gates,  and  the  King  of  glory  shall  enter  in!"  others 
answered  them  by  way  of  admiration :  "  Who  is  this  King 
of  glory?"  who  will  enter  by  these  gates?  And  answer 
was  made  them : — "  The  Lord,  who  is  strong  and  mighty ; 
the  Lord,  mighty  in  battle, — the  Lord  of  hosts,  He  is  the 
King  of  glory.>;>(7)  Others  asked  by  way  of  exulting, 
"  Who  is  this  that  cometh  from  Edom,  with  dyed  garments 
from  Bosra,  this  beautiful  one  in  His  robe,  walking  in  the 
greatness  of  His  strength  ?"(8)  Which  is  to  say  : — "  Wrho 
is  this  who  ascendeth  from  the  world,  all  bloody  and  as 
from  a  place  of  battle,  invested  with  an  humanity,  bordered 
with  the  signs  of  wounds,  but  marvellously  beautiful,  and 
with  arguments  of  great  virtue  and  fortitude?''  "  I," 
says  He,  "  that  speak  justice,  and  am  a  defender  to  save." 
"  I  have  done  justice  in  the  world,  satisfying  for  the  sins 

(4)  Ps.  xlvi.  7.  (5)  Ps.  kvii.  34.  (G>;ibid.  18. 

(7)  Ps.  xxiii.  7.  et  seq.  (8)  Isa.  Mil.  1. 

Vol.  V.-n. 


162  MEDITATION  XIX. 

of  men,  fighting  against  the  Devil  to  save  thee,  and  now  do 
justice,  myself  ascending,  and  bringing  them  also  with  me 
tip  to  heaven,  which  I  have  won  for  them."  Then  all  with 
one  voice  said  that  of  the  Apocalypse  :  —  '«  The  Lamb  that 
was  slain,  is  worthy  to  receive  power,  and  divinity,  and 
wisdom,  and  strength,  and'  honour,  and  glory,  and  bene 
diction,  for  ever  and  ever."(9) 

Colloquy.  —  0  Saviour  of  the  world,  I  rejoice  at  this 
so  glorious  a  triumph,  which  Thou  hast  so  well  de 
served.  "  Arise,  0  Lord,  into  Thy  resting-place, 
Thou  and  the  ark  which  Thou  hast  sanctified,"  since 
Thou  hast  so  well  laboured  for  the  love  of  us.  "Be 
Thou  exalted  above  the  heavens,"  ascend  "  upon  the 
Cherubim,"  and  fly  "  upon  the  wings  of  the  wind," 
and  place  Thyself  on  high  above  all  creatures,  because 
Thou  art  better  and  superior  to  them  all.  Give  me 
leave  that  I  may  enter  with  these  angelic  choirs,  that 
joining  my  voice  together  with  theirs,  I  may  praise 
Thee  and  bless  Thee,  saying  with  them  :  —  "Holy,  holy, 
holy,  Lord  God  Almighty,  who  was,  who  is,  and  who 
is  to  come,"(10)  the  heavens  are  full  of  Thy  glory,  by 
means  of  this  glorious  entrance  which  Thou  makest 
into  them. 

3.  But  above  all  is  to  be  pondered,  the  unspeakable  joy 
of  Christ  our  Lord  in  this  glorious  triumph,  for  of  Him  is 
fitly  said,  —  "  God  is  ascended  with  jubilee,"  His  most  holy 
soul  exulting  with  ineffable  joy,  to  see  the  happy  ending 
of  His  labours  ;  and  as  the  pastor,  who  had  recovered  the 
lost  sheep,  and  carried  him  with  Him  into  heaven,  (whence 
He  descended  to  seek  him,)  He  said  to  the  angels,  "  Rejoice 
with  me,  because  I  have  found  my  sheep  that  was 


(9)  Apoc.  v.  12  et  13. 

(10)  Ps.  cxxxi.  8.    Ps.  cvii.  6.    Ps.  xvii.  11.    Apoc.  iv.  8. 
(11)  Luc.  XY,  5. 


ENTRY  OF  CHRIST  OUR  LORD  INTO  HEAVEN.        163 

Colloquy. — 0  sovereign  pastor,  who  at  Thy  so 
great  expense,  soughtest  and  foundest  the  lost  sheep 
of  mankind :  I  joy  in  this  joy,  which  Thou  hast, 
and  with  which  Thou  ascendest  triumphantly  above 
all  the  heavens.  I  congratulate  Thy  glory  in  this 
triumph,  by  the  which  I  beseech  Thee  to  make  me 
also  partaker  of  it,  seeking  me,  and  finding  me  in  this 
life,  and  bringing  me  afterwards  to  enjoy  Thee  in  the 
life  to  come.  Amen. 

POINT  II. 

1.  Christ  our  Lord,  having  entered  after  this  manner, 
and,  "  passing,"  as  the  apostle  says,  "  into  the  heavens,' '(12) 
He  came  to  the  top  of  the  empyreal  heaven,  and  presented 
to  His  eternal  Father  those  happy  captives  whom  He  brought 
with  Him;  and  rendering,  as  it  were,  an  account  of  those 
things  which  He  had  done  in  the  world  in  His  service,  ifc 
may  be  He  repeated  thatwhich  He  had  said  before  to  Him,  in 
the  sermon  after  supper  : — "  Father,  I  have  glorified  Thee 
on  the  earth ;  I  have  finished  the  work  which  Thou 
gavest  me  to  do  ;  and  now  glorify  me,  O  Father,  witli  Thy 
self,  with  the  glory  which  I  had  before  the  world  was, 
with  Thee."(  1 3)  Oh  what  content  did  the  eternal  Father 
receive  with  that  present  which  His  Son  made  to  Him,  and 
with  what  signs  of  joy  did  He  command  Him  to  sit  "  on 
His  right  hand,"  and  that  so  might  be  fulfilled  that  which 
David  had  foretold,  saying: — "  The  Lord  said  to  my  Lord, 
Sit  Thou  at  my  right  hand,"(14)  He  wills  Him  to  sit ;  to 
signify  His  quiet  and  peaceable  dominion,  and  the  infinite 
dignity  of  His  person.  He  says,  upon  His  right  hand  ;  to 
give  to  understand  that  He  imparted  to  Him  the  best  and 
most  principal  of  His  glory,  appointing  Him  a  throne  above 
all  the  Angels,  and  Archangels,  above  the  powers  and 

(12)  Heb.  iv.  14.  (13)  Joan.  xvii.  4. 

(14)  Marc.  xvi.  19.    Ps.  cix.  1. 


164  MEDITATION   XIX. 

Dominations,  above  the  Cherubim  and  Seraphim,  as  head 
and  Lord  over  them,  all ;  for  to  none  of  the  angels  did  He 
ever  say: — "Sit  on  my  right  hand,' '(15)  but  would  that 
all  should  be  servants,  and  ministering  spirits  of  His 
government. 

2.  Here  I  am  to  ponder  how  well  the  eternal  Father 
recompensed  the  service  of  His  Son,  exalting  Him  above  all 
wlio  had  humbled  Himself  more  than  all. — For  the  throne 
of  the  cross  He  gave  to  Him  the  throne  of  His  majesty;-— 
for  the  crown   of  thorns,  the  crown  of  glory; — for  the 
company  of   thieves,  the  hierarchies  of  angels ; — for  the 
ignominies  and  blasphemies  of  the  Jews,  the  honours  and 
praises  of  the  blessed  spirits  ; — and  because  He  descended 
into  the  profoundest  parts  of  the  earth,  He  made  Him  to 
ascend  to  the  highest  of  the  empyreal  heaven,  and  gave  to 
Him  a  name  above  all  names,  that  in  the  name  of  Jesus 
every   knee   bow,    and   every   tongue   confess  that  Jesus 
Christ  is  in  the  glory  of  God  the  Father.    Learn,  therefore, 
O  my  soul,  to  humble  thee  for  Christ,   and  thou   shalfc 
doubtless  be  exalted  with  Christ;  for  the  same  fidelity  which 
the  eternal  Father  performed  towards  His  Only-begotten 
Son,  the  same  will  He  perform  towards  His  adoptive  sons, 
for  the  love  which  He  bears  to  His  "natural  Son,  in  whose 
reward  ours  also  is  contained  ;  for  as  the  apostle  says : — 
"  God,  who  is  rich  in  mercy  for  His  exceeding  charity, 
wherewith  He  loved  us,  even  when  we  were  dead  in  sins, 
quickened  us  together  in  Christ,  by  whose  grace  we  are 
saved,  and  hath  raised  us  up  together,  and  hath  made  us 
sit  together  in  the  heavenly  places,  through  Christ  Jesus." 
(16) 

3.  Hence  will  I  draw  great  affections  of  confidence,  hoping 
to  ascend  with  Christ  to  heaven,  trusting  in  the  mercy 
and  charity  of  the  Father,  and  in  the  great  and  abundant 
(15)  Heb.  i.  13.  (16)  Ephes  ii.  4. 


ENTRY  OF  CHBIST  OUR  LORD  INTO  HEAVEN.        165 

merits  of  the  Son.  I  will  also  conceive  firm  purposes,  not 
to  seek  any  other  thing  than  Christ  our  Lord,  and  the 
accomplishment  of  His  Holy  will,  always  mindful  of  that 
which  St.  Paul  says  ;— "  Seek  the  things  that  are  above, 
where  Christ  is  sitting  on  the  right  hand  of  God. "(17) 

Colloquy. — 0  most  sweet  Jesus,  if  where  my  trea 
sure  be  there  is  my  heart,  then  where  Thou  art,  that 
shall  always  be,  because  Thou  art  my  treasure,  and 
besides  Thee  I  repute  nothing  precious.  0  my  soul, 
consider  that  Thou  art  a  pilgrim,  and  a  stranger  upon 
earth,  that  thy  Father  and  thy  Redeemer,  now  is, 
•and  sits  above  in  heaven,  make  haste  therefore  to  go 
"where  He  is ;  now  are  the  gates  of  heaven  open, 
which  before  were  shut  so  many  thousand  of  years, 
comfort  thyself  with  this  joyful  news,  run  with  the 
swiftness  of  a  hart,  fly  with  the  wings  of  an  eagle, 
ascend  in  spirit  to  the  throne  of  thy  Lord,  and  abide 
always  close  by  His  celestial  bed,  for  if  now  thou 
dwellest  there  in  spirit,  thou  shalt  hereafter  dwell 
there,  glorified  also  in  body,  for  ever  and  ever. 
Amen. 

POINT  III. 

1.  Consider,  thirdly,  how  Christ  our  Lord,  being  set 
upon  the  right  hand  of  His  Father,  began  presently  to 
exercise  His  office,  distributing  the  seats  of  Heaven  amongst 
those  souls  which  ascended  with  Him  : — some  He  placed 
amongst  the  Angels,  others  amongst  the  Archangels,  and 
Principalities,  and  others  amongst  the  Cherubim  and 
Seraphim,  giving  to  every  one  a  place  and  seat  according 
to  his  merits.  Concerning  which  I  may  discourse  and 
ponder  what  seats  He  gave  to  the  Patriarchs,  to  the  Pro 
phets,  to  the  glorious  St.  Joseph,  the  spouse  o  f  His  most 
holy  Mother,  as  also  to  His  precursor,  SD.  John  Bap  last, 

,(17)  Colos.  iii.  1. 


166  MEDITATION  XIX. 

what  place  likewise  He  gave  to  them  which  ascended  with 
Him  in  glorified  bodies.  Oh  how  great  was  the  content 
of  those  souls  when  they  saw  themselves  seated  on  such 
thrones,  and  in  so  glorious  a  company  I  O  how  joyful 
were  the  angels,  beholding  those  seats  filled  which  their 
fellows  through  their  pride,  had  left  empty! — "God,"  as 
the  prophet  David  says,  "filling  up''  with  men  "  the  ruins'* 
and  falls  of  the  wicked  angels.  (18)  Oh  how  abundantly 
did  the  eternal  Father  accomplish  the  promise  which  He 
had  made  to  His  Son  when  He  said: — Because  He  "  hath 
delivered  His  soul  to  death,  I  will  distribute  to  Him  very 
many/'  which  shall  serve  Him,  and  "  He  shall  divide  the 
spoils  of  the  strong,"(19) 

Colloquy. — I  rejoice,  0  most  sweet  Jesus,  that  Thou 
hast  this  office  to  divide  the  spoils  of  Thy  glory 
amongst  those  which  have  served  Thee  with  true  for 
titude;  make  me,  dear  Lord,  strong  and  constant  in 
Thy  service,  that  I  may  merit  to  be  partaker  of  Thy 
spoils. 

2.  Christ  our  Lord  sitting  at  the  right  hand  of  His 
Father,  began  presently  to  perform  the  office  of  an  advocate, 
for  men  whom  He  had  left  below  on  earth,  showing  Him. 
the  wounds  He  had  received  to  redeem  them,  and  in  ac 
complishing  His  commandment,  in  which  office  He  still  per 
severes  to  this  day.  Hence  I  will  conceive  great  affections 
of  love  and  confidence,  mindful  of  that  which  St.  Paul 
says  : — "  Having  a  great  high  priest  that  hath  passed  into 
the  heavens,  Jesus,  the  Son  of  God>  let  us  hold  fast  our 
confession"  (20)  of  our  hope,  not  fainting  in  the  confession 
of  that  which  we  believe,  nor  in  procuring  that  which  we 
hope  for;  especially  when  I  see  myself  fallen  into  any  sin 
I  ought  to  remember  that  saying  of  St.  John : — "  My  little 

(18)  Ps.  cix.  6.  (19)  Isa.  liii.  12.  (20)  Heb.  iv.  14. 


OF  THE  RECOLLECTION  OF  THE  APOSTLES.    167 

children,  these  things  I  write  to  you,  that  you  may  not 
sin.  But  and  if  any  man  sin,  we  have  an  advocate  with 
the  Father,  Jesus  Christ,  the  just:  and  He  is  the  propi 
tiation  for  our  sins ;  and  not  for  ours  only,  but  also  for 
those  of  the  whole  world."(21)  Being  therefore,' so  just 
as  He  is,  and  having  wrought  so  copious  a  redemption,  He 
will  not  omit  to  be  an  advocate  for  me,  and  to  apply  to  me 
the  pardon  He  has  obtained  for  me.  And  having  opened 
the  gates  of  heaven  for  me,  He  will  not  shut  them  against 
me,  but  will  admit  me  to  have  part  with  Him  in  His  king 
dom,  to  the  glory  of  His  Father,  with  whom  He  lives  and 
reigns,  world  without  end.  Amen. 


MEDITATION  XX. 

ON  THE  RECOLLECTION  AND  PRAYER  OF  THE  APOSTLES,  FROM  THE 
ASCENSION  UNTIL  THE  COMING  OF  THE  HOLY  GHOST. 

POINT  I. 

The  disciples  returning  from  Jerusalem,  "  went  up 
into  an  upper  room,  where  abode  Peter,  and  John,"  and  the 
other  apostles,  and  "  all  these  were  persevering  with  one 
mind  in  prayer  with  the  ivomen,  and  Mary  the  Mother  of 
Jesus,  and  with  his  brethren  "(I) 

I.  The  apostles,  moved  by  the  spirit  of  Jesus  Christ, 
recollected  themselves  in  that  chamber  for  the  space  of  those 
ten  days,  retiring  from  the  noise  and  tumult  of  the  people, 
exercising  themselves  in  fervent  prayer  to  obtain  the  com 
ing  of  the  Holy  Ghost ;  for,  notwithstanding  that  Christ, 
our  Lord  had  promised  the  same  to  them,  yet  knew  they 
well  that  divine  promises  are  accomplished  by  the  means 

(21)  1  Joan.  ii.  1.  (1)  Act.  i.  13. 


168  MEDITATION  XX.    , 

of  prayer,  especially  this  of  which  He  Himself  had  said  to 
them  : — "  If  you,  then,  being  evil,  know  how  to  give  good 
gifts  to  your  children,  how  much  more  will  your  Father 
from  heaven  give  the  good  Spirit  to  them  that  ask 
Him?"(2) 

2.  This  prayer  they  accompanied  with  other  excellent 
virtues,  which  are  set  down  in  the  words  ensuing. 

i.  For  St.  Luke  says  that  they  ivere  greatly  united,  and 
agreed,  having  one  heart  and  one  will,  all  praying  and  asking 
one  and  the  same  thing,  for  they  knew  the  prayer  of  many, 
united  with  love,  to  be  most  efficacious  before  God,  accord 
ing  to  that  their  master  had  said : — "  I  say  to  you  that^'if 
two  of  you  shall  consent  upon  earth,  concerning  anything 
whatsoever  they  shall  ask,  it  shall  be  done  to  them  by  my 
Father,  who  is  in  heaven ;  for  where  there  are  two  or  three 
gathered  together  in  my  name,  there  am  I  in  the  midst  of 
them."(3)  As  if  He  had  said :— "  They  shall  be  heard  of 
my  Father,  because  I  am  with  them,  helping  them  to  pray, 
exercising  the  office  of  an  advocate  and  orator  for  them/' 
And  because  Christ  our  Lord  had  so  seriously  recom 
mended  to  them  to  love  one  another,  they  endeavoured  to 
excel  in  that  conformity  of  wills,  which  is  the  cause  of 
mutual  love. 

ii.  They  were  not  only  united  with  one  another,  but 
every  one  with  himself ;  whence  it  proceeds  that  prayer  is 
most  recollected  when  the  powers  of  the  soul  are  conjoined 
and  united  together  to  pray.  "  For  in  this  sense  also,'* 
says  St.  Ambrose,(4)  "  is  to  be  understood  that  which 
Christ  our  Lord  said, '  That  prayer  shall  be  heard  in  the 
which  two  are  gathered  and  accord,'  that  is  to  say,  the 
exterior  and  interior  man,  the  body  and  the  soul,  that  is 
when  tho  body  by  true  mortification  and  subjection  ia 

(2)  Luc.  xi.  13.  (3)  Mat.  xviii.,19. 

(4)  De  Instit.  ad  Virg.  cap  ii. 


OF  THE  RECOLLECTION  OF  THE  APOSTLES.  169 

brought  to  agree  with  the  soul ;  and  both  of  them  with 
another  third,  which  the  apostle  calls  the  '  spirit,'  so  that 
to  pray  as  we  ought,  the  body  must  agree  with  the  senses 
the  soul  with  the  imagination  and  inferior  appetites,  and 
the  spirit  with  the  superior  faculties  of  memory,  under 
standing  and  will,  and  then  will  Christ  be  present  in  the 
midst  of  these  two  or  three  united  in  His  name,  helping 
them  to  pray." 

iii.  They  remained  tvith  great  perseverance  in  their  ex 
ercise  of  prayer  £ofr,  from  lukewarmness,  leaving  it,  mind 
ful  of  that  which  their  master  had  said: — "We  ought  al 
ways  to  pray,  and  not  to  faint."(5)  And  because  Christ 
our  Lord  had  not  signified  to  them  the  time  when  He 
would  give  to  them  the  Holy  Ghost,  therefore  they  prayed 
daily,  asking  the  same,  and  multiplying  their  prayers  with 
so  great  fervour,  as  though  they  were  to  receive  Him  that 
very  day,  importuning  Almighty  God  to  give  Him  to  them, 
to  the  end  that,  although  they  merited  not  to  obtain  this 
gift  as  friends  of  God,  yet  that  they  might  obtain  the  same 
"  because  of  their  importunity,"  as  their  master  Himself 
had  admonished  them. (6) 

iv.  They  prayed  in  tlie  company  of  the  most  sacred  Virgin, 
the  mother  of  Jesus,  whom,  without  doubt,  they  took  for 
a  patroness  and  intercessor  for  them,  knowing  full  well 
that  she  alone  could  do  much  more  with  her  Son  and  with 
the  eternal  Father,  than  all  of  them  together.  The  holy 
Virgin,  therefore,  prayed  most  fervently,  and  with  her 
example  moved  and  animated  all  the  rest  to  pray  with 
fervour  and  perseverance,  and  her  prayer  was  so  effectual, 
that  we  may  say  of  her,  that  like  as  she  obtained  by  her 
prayers  the  hastening  of  the  Incarnation  of  the  Son  of 
God,  so  also  she  obtained  the  hastening  of  the  coming  of 

.    (5)  Luc.  xviii.  1.  (6)  Luc.  xi.  14. 


170  MEDITATION  XX. 

the  Holy  Ghost,  for  the  good,  of  the  apostles  and  of  the' 
whole  world. 

3.  In   these   four  virtues   and    circumstances   of    holy 
prayer,  I  ought  to  endeavour  to  imitate  the  apostles  for 
obtaining  the  coming  of  the  Holy  Ghost;  that  is  to  say,  by 
recollected  prayer,  with  union  of  my  powers  and  senses  : 
union  of  charity  with  all  persons :  perseverance  with  im 
portunity  in  demanding  ;  and  devotion  to  the  Virgin,  our 
Blessed  Lady,  humbly  beseeching  her  as  Mother,  that  she 
pray  for  me,  and  solicit  for  me  before  her  Father  and  her 
Son,  that  they  may  grant  me  the  fulness  of  the  Holy 
Ghost. 

4.  Hence  also  I  will  learn  that  as  the  chamber  in  which 
the  apostles  remained  is  a  figure  of  the  Church,  which  is 
the  house  of  prayer  and  union  ;  so  ought  I  to  procure  that 
my  soul  become  like,  to  tliis  cJiamber,  adorned  with  these 
virtues,  to  the  end  the  Holy  Ghost  may  descend  into  it,  and 
enrich  it  with  His  gifts.     Moreover,  I  will  render  great 
thanks  to  our  Lord  for  having  placed  me  in  His  Church, 
where  I  never  pray  alone,  because  she  always  prays  for  all, 
and  many  just,  one  for  another;  and  so  in  virtue  of  the 
communion  of  saints,  which  is  in  the  Church,  my  prayer 
is  conjoined  with  the  prayers  of  many  just,  if  I  unite  my 
self  with  them. 

POINT  II. 

1.  Ponder  secondly  the  causes  and  motives  which  the 
apostles  had  for  this  recollection  and  exercise  of  prayer, 
applying  them  to  myself,  that  so  they  may  work  the  same 
in  me. 

i.  The  first  motive  was  that  Christ  our  Lord  had  com 
manded  them  at  His  departure  that  they  should  remain 
quiet  in  the  city  till  they  were  endowed  with  power  from 
on  high  ;  in  accomplishment  wbereof  they  withdrew  them- 


OF  THE  RECOLLECTION  OF  THE  APOSTLES.          171 

selves  into  that  chamber,  making  it  a  house  of  prayer  and 
place  of  refuge,  calling  to  mind  the  mysteries  which  had 
been  celebrated  in  the  same,  and  those  so  high  and  divine 
discourses,  which  there  they  had  heard  from  their  holy 
master ;  and  even  as  Christ  our  Lord,  before  He  issued 
forth  to  preach  in  public,  was  forty  days  recollected  in  the 
desert :  so  would  He  that  His  apostles  should  remain  at 
the  least  recollected  for  ten  days,  procuring  the  coming  of 
that  Spirit  which  first  they  were  to  receive,  before  they 
were  to  preach  the  Gospel  publicly. 

ii.  The  second  cause  was  the  knowledge  of  their  own 
weakness  and  insufficiency,  of  which  they  had  experienced 
on  preceding  occasions,  especially  in  the  time  of  His  Pas 
sion  ;  and  because  that  they  saw  themselves  now  deprived 
of  the  presence  of  their  master,  who  was  wont  to  instruct 
and  comfort  them  ;  both  whicli  things  urged  them  and 
enkindled  in  them  a  fervent  desire  of  the  coming  of  the 
Holy  Ghost,  who  might  teach  them  and  fortify  them  with 
His  power ;  and  so  they  ceased  not  to  pray,  to  sigh,  and 
to  groan  for  His  coming.  Sometimes  they  demanded  Him 
of  the  eternal  Father,  by  the  merits  of  His  only-begotten 
Son,  Jesus  Christ,  who  in  His  name  had  promised  Him  ;  at 
other  times  they  asked  Him  of  Jesus  Christ  Himself,  their 
Lord  and  master,  beseeching  Him  to  fulfil  the  promise 
which  He  had  made  them,  to  send  Him  to  them ;  at  other 
times  they  besought  the  same  Holy  Ghost  that  He  would 
vouchsafe  to  come  to  visit  them,  instruct  and  comfort 
them,  alleging  for  a  just  reason  the  great  necessity  which 
they  had  of  His  presence  to  discharge  the  office  which  was 
imposed  upon  them.  And  it  is  credible  that  sometimes  all 
of  them  together,  lifting  up  their  hands  to  heaven,  with 
great  clamour  of  heart,  prayed,  saying  :— "  Come,  O  Holy- 
Spirit,  fill  the  hearts  of  Thy  faithful,  and  enkindle  in  them 


172  MEDITATION  XX. 

the  fire  of  Thy  love  ;"(7)  "  come,  O  Spirit,  our  Creator 
and  our  comforter,  visit  the  souls  of  Thy  servants,  replen 
ish  them  with  Thy  celestial  grace,  comfort  them  with  the 
sweetness  of  Thy  love,  and  with  the  power  of  Thy  virtue 
strengthen  them." 

But  she  who,  amongst  all  the  rest,  prayed  with  greatest 
fervour,  and  most  solicited  the  Three  Divine  Persons, 
was  our  Blessed  Lady  the  Virgin,  who  craved  the  same 
with  greater  charity  than  all  the  rest,  yet  not  for  herself 
alone,  but  for  the  apostles  ;  for  if  at  the  marriage  when  wine 
was  wanting,  moved  with  compassion,  she  presently  ran 
to  her  Son  to  ask  it,  with  how  much  greater  fervour  is  it 
to  be  thought  she  did  ask  now  that  precious  wine  of  love 
and  fervour,  which  proceeds  from  the  Holy  Ghost,  for  thafe 
assembly,  which  stood  in  so  great  necessity  of  it  ? 

2.  In  imitation  of  these  holy  persons  I  will  excite  in  my 
soul  the  like  desires,  since  it  is  clear  to  me  how  great 
necessity  and  want  I  have  of  this  divine  wine,  endeavour 
ing  to  make  frequent  colloquies  with  the  Three  divine 
Persons,  humbly  asking  Him  of  either  of  them,  making 
use  of  the  hymns  and  psalms,  which  make  mention  of 
Him.  Speaking  with  the  eternal  Father,  or  with  His  Son, 
Christ  our  Lord,  I  may  say  that  of  the  prophet  David:  — 
"  Create  a  clean  heart  in  me,  O  God,  and  renew  a  right 
spirit  within  my  bowels ;  restore  to  me  the  joy  of  Thy 
salvation,  and  strengthen  me  with  a  perfect  spirit." 
"  Send  forth  Thy  Spirit,"  and  I  shall  be  renewed,  as 
Thou  renewest  by  Him  "  the  face  of  the  earth."(8) 
Speaking  with  the  Holy  Ghost,  the  hymn,  "  Veni  Crea 
tor  Spiritus,"  and  the  Sequence  or  Prose,  which  is 
repeated  in  His  Mass,  is  admirably  proper,  if  it  be  recited 
with  fervour,  as 

(7)  Offic.  S.  Spir.  (8)  Ps.  1.  12.    Ps.  ciii.  30. 


OF  THE  RECOLLECTION  OF  THE  APOSTLES.          173 

"  Oh,  come,  Thou  Father  of  the  poor, 
Oh,  come,  Thou  source  of  all  our  store, 
Come  fill  our  hearts  with  love." 

Oh  most  clear  light,  O  burning  fire,  come  and  pene 
trate  the  interior  of  my  heart,  purify,  temperate, 
illustrate,  and  inflame  it  with  the  flames  of  Thy  divine 
love. 

3.  The  Holy  Ghost,  whose  property  it  is,  as  St.  Paul 
says,  to  ask  for  the  just  "  with  unspeakable  groanings,"(9) 
did  ly  little  and  little  enkindle  these  desires  in  the  hearts  of 
the  apostles,  because,  desires  are  as  precursors  and  fore- 
messengers  of  Almighty  God  in  the  soul,  into  which  He  is 
to  enter.  And  although  He  enkindled  them  in  all  these 
ten  days,  yet  in  the  latter  days,  He  enkindled  them  a  great 
deal  more  ;  for  which  cause  I  will  beseech  Him,  that  He 
would  vouchsafe  to  forestall  me  with  the  like  desires, 
which  may  dispose  me  worthily  to  receive  Him. 

Colloquy. — 0  Divine  Spirit  and  eternal  God,  of 
whom  it  is  written :—  "Fire  shall  go  before  Him, "(10) 
enkindle  in  my  soul  the  fire  of  these  desires,  that  it 
may  burn,  and  quite  consume  all  that  which  may 
oppose  Thy  entry.  0  sacred  apostles,  to  whom  this 
divine  Spirit  communicated  such  desires,  beseech 
Him  to  communicate  the  like  to  me,  that  so  I  may  be 
fit  and  capable  to  receive  Him  as  you  received  Him, 
since  my  necessity  is  nothing  less  than  that  of  yours. 
0  glorious  Virgin,  behold  in  me  the  want  of  this  wine, 
with  which  the  Holy  Ghost  inebriated  the  apostles, 
and  with  great  fervour  represent  to  Him  my  necessity, 
that  by  thy  intercession  He  inebriate  me,  as  He  did 
them.  Amen. 

POINT  III. 

Consider,  thirdly,  why  Christ  our  Lord  deferred  His 
promise,  and  the  coming  of  the  Holy  Ghost  till  after  ten 
days. 

(9)  Rom.  viii.  26.  (10)  Ps.  xcvi.  3. 


174  MEDITATION  XX. 

1.  The  first  was,  to  teach  us  the  longanimity  with  which 
we  ought  to  await  and  expect  so  sovereign  a  gift)  for  in 
Holy  Scripture  the  number  ten  signifies  a  multitude  of 
days,  like  as  the  angels  said  in  the  Apocalypse: — "You  shall 
have  tribulation  ten  days,''  (11)  that  is  to  say,  many  days, 
for  so  our  Lord  would  have  us  to  understand,  that  the 
coming  of  the  Holy  Ghost  is  so  great  a  benefit,  that  we 
ought  to  demand  it,  and  to  expect  it  many  days,  without 
being  wearied  or  desisting,  because  all  the  time  is  but 
little,  and  afterwards  He  pays  abundantly  with  the  gift 
which  He  gives,  even  in  one  only  day.  Moreover,  that 
which  is  soon  got,  is  wont  to  be  as  soon  lost,  as  it  came  to 
pass  with  Solomon,  who  quickly  obtained  the  spirit  of 
wisdom,  and  because  it  cost  him  little,  he  was  not  careful 
in  keeping  the  same.  Whence  I  will  resolve  to  crave 
this  celestial  gift  with  great  constancy,  although  it  be 
needful  to  persevere  long  in  this  petition,  applying  to  this 
purpose  that  whMi  the  prophet  Habacuc  said, — "  If  He 
shall  make  any  delay,  wait,  for  lo,  He  shall  surely  come," 
and  He  "shall  not  be  slack  :"(12)  and,  although  He  tarry 
contrary  to  thy  desire,  yet  will  He  "  not  tarry,-*'  conform 
ably  to  that  which  is  agreeable  to  His  greatness,  that  so 
His  coming  may  turn  to  thy  advantage. 

2.  The  second  cause  was,  to  signify  with  what  perfection 
we  ought  to  seek  and  look  for  this  gift,  for  the  number 
ten  signifies  perfection ,  according  to  the  saying  of  the 
prophet  Baruch  : — "  For,  as  it  was  your  mind  to  go  astray 
from  God,  so  when  you  return  again  you  shall  seek 
Him  ten  times  as  much."(l3)  Wherefore,  who  even 
desires  to  receive  the  plenitude  of  the  Holy  Ghost, 
ought  to  convert  himself  to  Him  with  great  fervour  and 

(11)  Apoc.  ii.  10. 

(12)  Hab.  ii.  3.     S.  Basil,  de  Const.  Monast.  cap.  ii.  ad  finem. 
(13)  Baruch.  iv.  28. 


OF  THE  ELECTION  OF  S.  MATHIAS.       175 

perfection,  animating  himself  to  keep  the  ten  command 
ments  of  His  divine  law,  and  to  persevere  most  instantly 
in  the  observation  of  them ;  for  prayer  and  obedience 
obtain  of  God  all  whatever  we  ask  of  Him. 

Colloquy. — 0  most  sweet  Jesus,  who  saiclst  to  Thine 
apostles: — "If  you  abide  in  me,  and  my  words  abide 
in  you,  you  shall  ask  whatsoever  you  will,  and  it  shall 
be  done  unto  you."(14)  Grant  me  to  abide  in  Thee 
by  true  love,  and  that  Thy  words  abide  in  me  by 
entire  obedience,  that,  asking  what  I  desire,  namely, 
Thy  divine  Spirit,  Thou  mayest  give  me  the  same 
in  great  plenty  and  abundance.  Amen. 

3.  Some  suppose  that  in  those  nine  clays  after  the 
Ascension,  the  nine  choirs  of  angels  made  an  especial  feast 
and  adoration  to  Christ  our  Lord,  every  choir  on  his  day  ; 
(15)  and  that  for  this  cause  the  Holy  Ghost  descended  the 
tenth  day.  Whence  I  will  conceive  a  great  desire  to  imi 
tate  these  nine  choirs  of  angels* 'in  these  nine  days,  each 
day  craving  of  each  choir  that  they  would  negotiate  the 
coming  of  the  Holy  Ghost  to  me. 


MEDITATION  XXI. 

OF  THE  ELECTION  OF  S.  MATHIAS  TO  THE  APOSTLESHIP,  WHICH  WAS 
PERFORMED  DURING  THIS  TIME. 

POINT  I. 

"  In  those  days,  Peter,  rising  up  in  the  midst  of  the 
brethren  (now  the  number  of  persons  together  was  about 
a  hundred  and  twenty)  treated  of  the  election  of  an  apostle 
in  the  place  of  Judas,  who  might  be  a  witness  of  the 
resurrection  of  Christ  with  the  other  apostles.  And  they 
appointed  two,  Joseph  who  was  called  Barsabas,  who  was 
(14)  Joan.  xy.  7.  (15)  Niceph,  1. 1,  cap.  xxxvii. 


176  MEDITATION  XX. 

surnamed  Justus,  and  Mathias,  and  praying,  they  said :  — 
Thou,  Lord,  who  knowest  the  hearts  of  all  men,  show 
whether  of  these  two  Thou  hast  chosen  to  take  the  place 
of  this  ministry  and  apostleship,  from  which  Judas  has,  by 
transgression  fallen.  And  they  gave  them  lots,  and  the 
lot  fell  upon  Malhias."(l) 

1.  First  is  to  be  considered  the  providence  which  Christ 
our  Lord  has  that  the  nwriber  of  His  elect  be  never  ivanting 
to  supply  the  offices  and  dignities  of  the  Church  militant ; 
for,  as  Judas  failing,"  He  would  that  Mathias  should  be 
chosen  to  fill  the  number  which  He  had  designed  of  twelve 
apostles;  even  so  when  any  one  fail  in  faith  and  Christian 
ity,  or  in  Religion,  or  in  any  degree  which  he  holds  in  the 
Church,  He  calls  and  chooses  others  in  his  place ;  and, 
therefore,  said  to  a  certain  bishop  in  the  Apocalypse:  — 
"  Hold  fast  that  which  thou  hast,  that  no  man  take  thy 
crown."(2)    Whence  I  will  conceive  two  affections  of  great 
importance.     One  of  fear  and  humility,  seeing  the  peril  I 
am  in  of  losing  what  I  have,  and  that  another  enter  into 
my  place,  as  it  happened  to  unhappy  Judas,  of  whom  the 
Psalmist  says: — "His  bishoprick  let  another  take,  "(3)  as 
we  have  already  pondered  in  the  fourth  part,  Meditation 
xvi.  and  xxi.     The  other  is  of  great  confidence  in  the  pro 
vidence  of  God  towards  His  Church,  and  Religious  states, 
and  towards  all  communities  dedicated  to  His  service,  in 
spiring  many  to  succeed  in  the  place  of  those  who  either  fall 
from  the  faith,  or  depart  this  life. 

2.  Christ  our  Lord  sweetly  governs  His  Church  by  means 
of  pastors,  which  He  places  in  it.     For  being  able  during 
those  forty  days  which  He  remained  in  the  world  after 
His  Resurrection,  to  choose  another  apostle  in  the  place  of 
Judas,  as  He  had  chosen  and  named  the  rest  before  His 

(1)  Act.  i.  15—23. 
(2)  Apoc.  iii.ai.  (3)  Ps.  cviii.  8. 


OF  THE  ELECTION  OF  S.  MATHIAS.       177 

Passion,  (this  principally  appertaining  to  Him  by  reason 
of  His  dignity  and  excellence,)  yet  would  He  not,  but 
remitted  the  same  to  St.  Peter,  and  to  the  college  of  the 
apostles,  that  they  should  name  him,  and  the  election  be 
made  by  them,  His  Majesty  invisibly  assisting;  which  He 
so  ordained  for  the  greater  honour  of  His  vicars  and 
ministers,  and  to  teach  us  that  what  they  do  is  done  by 
His  providence,  and  that  they  are  to  be  obeyed  in  Him,  as 
if  He  Himself  ordained  the  same,  since  for  this  purpose  He 
said  : — "  He  that  heareth  you  heareth  me. "(4) 

POINT  II. 

1.  Consider  secondly  what  in  this  case  the  apostles  did  on 
their  part;  and  first  is  to  be  pondered,  the  care  that  St.  Peter 
Jiadas  head  of  that  congregation  in  discharging  the  obligations 
of  his  office,  God  inspiring  into  him  what  he  was  to  do,  and 
he  in  order  to  perform  the  same,  applying  the  light  which 
He  had  given  him,  when  "  He  opened"  his  understanding, 
that  he  "might  understand  the  Scriptures,"  so  that  he  there 
fore  now  clearly  understood  what  they  foretold  concerning 
Judas ; — "  his  bishopric  let  another  take."     And  it  may  be 
thought,  that  in  this  and  such  like  cases  which  occurred, 
he  consulted  with  the  Blessed  Virgin  what  he  should  do, 
as  the  mistress  of  them  all,  and  more  enlightened  than  all 
of  them  in  the  mysteries  of  holy  faith,  and  in  the  under 
standing   of  the  divine  Scriptures.      Hence  I  will  learn, 
that  prelates,  and  all  others,  who  sometimes  apply  them 
selves  to  recollection  and  prayer,  ought  not  for  this  to  fail 
in  the  obligation  of  their  office  ;  for  by  prayer,  and  by  the 
accomplishment  of  the  will  of  God,  they  dispose  them 
selves  to  receive  that  which  they  desire  by  this  recollec 
tion. 

2.  Secondly  are  to  be  pondered,  certain  heroic  virtues, 

(4)  Luc.  x.  16. 
Vol.  V.-ia. 


178  MEDITATION  XXI. 

which  that  holy  congregation  then  exercised,  as  true  signs 
and  tokens  of  that  which  the  Holy  Ghost  was  to  work  a 
little  after  in  them. 

i. .The  first  was  great  obedience  and  subjection  to  the 
opinion  and  judgment  of  St.  Peter,  not  any  one  either 
replying  or  contradicting,  although  some  one  might  have 
said  that  it  had  been  better  to  defer  the  same  until  the 
coming  of  the  Holy  Ghost,  by  whose  presence  and  assist 
ance  they  might  be  more  assured  in  this  election ;  but  no 
such  thing  was  alleged  by  any,  all  submitting  their  judg 
ment  to  that  of  their  pastor,  and  assenting  to  that  which 
he  proposed ;  teaching  us  by  this  after  what  manner  we 
are  to  obey  our  prelates,  that  is,  promptly,  and  with  entire 
resignation  of  our  own  judgment,  which  I  therefore  will 
labour  to  imitate  with  great  care,  disposing  myself  b}T  this 
obedience  to  receive  the  Holy  Ghost,  which  is  given  to  the 
obedient  and  is  denied  to  the  disobedient. 

ii.  The  second  virtue  was  great  union  and  concord,  in 
naming  those  two  persons  whom  they  had  designed  for  the 
apostleship,  without  there  being  amongst  them  any  ambi 
tious  pretension  concerning  his  dignity,  or  discords,  or 
contrariety  of  judgments  and  opinions,  whether  two  should 
be  named  or  more,  or  who  they  were  that  should  be  named ; 
for  all  with  great  humility  and  submission  of  mind,  held 
themselves  unworthy  of  that  apostolic  dignity,  upon  which, 
with  peace  and  concord,  and  with  great  assurance,  they 
named  two,  who,  in  their  judgment,  were  the  worthiest  in 
all  that  congregation,  and  the  fittest  for  that  office ;  after 
whose  example  I  will  ever  procure,  as  far  as  lies  in  me, 
concord  and  humility,  wherewith  ambitions  and  factions  in 
communities  are  prevented,  and  so  are  disposed  to  receive 
within  them  the  Holy  Ghost. 

iii.  The  third  virtue  was  prayer  and  recourse  to  Almighty 
j  who  knows  the  hearts  of  men,  that  He  might  declare 


OF  THE  ELECTION  OF  S.  MATHIAS. 

•which  of  those  two  He  had  designed  for  that  dignity.  In 
which  fact  they  confessed  that  men  might  easily  err  in 
such  elections,  because  they  know  not  their  hearts,  wherein 
the  good  or  evil  is  enclosed,  and  therefore  easily,  suppose, 
evil  for  good,  or  a  less  good  for  a  better.  They  also  con-- 
fessed  that  God,  in  His  eternity,  had  elected  and  designed 
some  for  the  dignities-;  and  offices-  of  His  Church :  this, 
therefore,  ought  to  be  aur  desire — -to  choose  such  as,  that 
our  election  may  be  conformable  to  the  election  of  God ; 
which,  above  all,  fervent  prayer  greatly  furthers,  made  in,, 
union  and  in  charity. 

Colloquy. — 0  most  Holy  Spirit,  by,  whose  provi 
dence  that  sa.cred  congregation  of  the  disciples  of  Christ; 
was  directed  and  governed,  impart  to  all  the  congre 
gations  of  the  Church  these  sovereign  virtues  of  obe 
dience  and  humility,  of  concord  and  prayer,  that,  being 
grounded  in  them,  as  in  four  immoveable  pillars,  they 
may  always  persevere  in  the  spirit  of  their  holy  voca 
tion.  And  because  without  them  I  cannot  persevere 
in  mine,  infuse  them  into  me  with  great  abundance  of 
Thy  grace,  for  the  greater  manifestation  of  .Thy  glory*. 
Amen. 

POINT  III. 

1.  Consider,  thirdly,  the  causes  wty  our.  Lord  cJiose  S(* 
Matthew  for  the  apostleship,  leaving  Barnabas,  surnamed 
Justus. 

i.  The  first  was,  because  God  would  honour  all  His 
servants,  and  forasmuch  a&  Barsabas  was  already  greatly 
honoured,  and  in  authority  amongst  the  disciples,  for  the 
great  opinion  they  had  of  his  holiness, —  in  respect  of 
which  he  was  surnamed  Just  and  was  so  called  by  all,-— 
He  would  also  honour  Mathias,  who  had  no  such  surname, 
giving  him  another  name  much  more  glorious,  of  His 


180  MEDITATION  XXI. 

-apostle,  to  the  end,  that  all  might  likewise  honour  him 
•with  this  name. 

ii.  To  this  we  may  add,  that  Mathias  being  otherwise  a 
most  holy  man,  was  very  humble,  and  carefully  endea- 
Toured  to  hide  his  holiness,  the  more  to  ground  himself  in 
true  humility,  and,  therefore,  had  not  yet  obtained  so 
'honourable  a  name  as  that  of  "  Just ;"  and  as  it  was  the 
custom  of  Christ  our  Lord,  to  exalt  the  humble,  (5)  to 
"  raise  the  needy  from  the  earth,  and  to  lift  up  the  poor 
out  of  the  dunghill,"  to  "  place  him  with  princes,  with  the 
princes  of  His  people  ;"(6)  so  would  He  exalt  and  honour 
St.  Mathias  with  the  dignity  of  prince  of  His  holy 
Church,  which  seems  so  to  think  of  him, — reading  on  the 
feast  of  this  saint  the  Gospel  in  which  Christ  our  Lord  gave 
thanks  to  His  Father,  that  He  had  hid  the  mysteries  of 
faith  "  from  the  wise  and  prudent,"  and  "  had  revealed 
them  to  little  ones,"  and  invites  them  that  they  learn  of 
Him  to  be  "  meek  and  humble  of  heart."  (7) 

Colloquy. — 0  most  high  God,  who  delightest  to 
beliold  from  the  height  of  heaven,  the  little  and  humble 
ones  who  live  on  earth ;  behold  me  with  the  eyes  of 
Thy  mercy,  and  make  me  humble  of  heart,  as  Thy 
beloved  Son  was ;  that  imitating  Him  in  humility  here 
on  earth,  I  may  be  worthy  to  obtain  part  of  His  great 
ness  in  heaven.  Amen. 

iii.  The  third  cause  was,  that  we  may  learn  to  submit  our 
judgment  to  the  judgments  of  God,  which  proceed  by  far 
different  ways  from  those  of  ours.  For  in  this  nomina 
tion,  as  is  to  be  gathered  by  the  text,  they  proposed  in  the 
first  place  Barsabas,  and  in  the  second  Mathias ;  but  God 
our  Lord  crossed  His  hands  like  Jacob,  to  bless  these  two 
sons,  choosing  the  last  and  leaving  the  first,  not  that 

(5)  Luc.  i.  52.  (6)  Ps.  cxii.  7.  (7)  Mat.  xi.  29. 


OF  THE  ELECTION  OF  S.  MATHIAS.       181 

Barsabas  was  unworthy,  but  to  give  to  understand,  that  in 
these  gifts  of  graces,  God  does  what  He  will,  because  He 
wills,  and  because  it  is  His  pleasure,  and,  therefore,  often 
times  "  the  first  are  last,  and  the  last  first;"  "  Ita  Pater,, 
quia  sic  placitum  fuiit  ante  Te."  "  Yea,  Father,  for  so 
it  hath  seemed  good  in  Thy  sight."(8)  Nor  can  any  one 
for  this  complain,  for  God  gives  to  all  that  which  is  neces 
sary  for  their  salvation  ;  but  in,  other  extraordinary  and 
superabundant  favours- He  may  do -what  He  pleases,,  with 
out  injury  to  any  one.. 

2.  Hence  I  will  gather ;  that  as  just  Barsabas  was  not 
offended,  nor  complained,  nor  envied  his  companion,  but  as 
ajust  man,  conformed  himself  in  all  things  to  the  divine  will, 
and  as  St.  Mathias  was  not  proud  of  the  dignity  he  received, 
nor  yet  despised  his  companion,  but  witli  humility  of  mind 
held  himself  inferior  to  him  in  justice  and  sanctity,  so 
should  I,  when  I  shall  see  myself  neglected  and  accounted 
less  than  others,  do  that  which  Barsabas  did:  and  if  I, shall: 
see  myself  preferred  before  others,  I  am  to  do  that  which, 
Mathias  did,  conforming  myself  to  the  will  of  God,  in  whose 
"  hands  my  lots  are,"(9)  and  by  whose  providence  it  hap 
pens  to  us,  as  well  to  be  neglected,  as  to  be  elected,  and  to 
be  reputed  more  or  less  than  other  men,  persuading  my 
self,  that  when  Almighty  God  vouchsafes  me  these  favours, 
it  is  not  because  I  am  more  holy  than  others,  but  that  I 
may  earnestly  endeavour  to  be  so  ;  and  perhaps  it  is  be 
cause  I  am  more  weak  than  others,  and  therefore  stand  in, 
need  of  extraordinary  succours,  But  chiefly  I  ought  to- 
rejoice  in  all  those  things  which  God  does,  even  though, 
they  turn  to  my  contempt,  for  nothing  ought  to  bring  me- 
greater  consolation  than  the  divine  and  eternal  ordkiationi. 
And  this  is  one  of  the  most  excellent  dispositions  we  can 

(8)  Mat.  xs.  16.    Lus.  x.  21.  (9)  Ps.  xxx.  15. 


182  MEDITATION  XXII. 

have,  to  receive  the  plenitude  of  the  Holy  Ghost,  as  these 
two  holy  men  received  ifc. 

Colloquy. — I  give  Thee  thanks,  0  Sovereign 
Father,  for  the  secret  and  hidden  providence  with 
which  Thou  distributest  Thy  gifts  to  Thy  elect,  hon 
ouring  and  enriching  all,  though  some  more,  some 
less.  I  humhly  reverence  Thy  hidden  judgments, 
believing  them  to  be  most  just.  I  rejoice  in  the 
favours  which  Thou  dost  to  all  Thy  servants,  and 
that  others  receive  far  greater  than  myself,  and  this 
.because  it  pleases  Thee.  That  which  I  humbly 
beseech  Thee  is,  that  my  sins  do  not  bind  Thy  liberal 
hands,  I  refer  all  the  rest  to  Thy  divine  providence, 
since  whatever  Thou  shalt  give  me,  how  little  or  small 
soever  it  be,  is  much  greater  than  my  merit.  It 
suffices  me  to  hold  it  for  great,  only  because  it 
comes  from  Thy  holy  hand,  and  with  this  alone,  to 
animate  myself  to  glorify  Thee  for  ever  and  ever. 
Amen. 


(3)  MEDITATIONS 'ON  THE  COMING  OF  THE  HOLY 
GHOST,  AND  HIS  GIFTS. 

MEDITATION  XXII. 

"1      OF  THE  GREAT  BENEFIT  WHICH  ALMIGHTY  GOD  DID  TO  THE  WORLD,  IN 
•GIVING  THE  HOLY  GHOST  ;   AND  OF  THE  MOTIVES  AND  ENDS  FOB 
WHICH  HE  GAVE  HIM. 

I 'have  desired  to  place  this  meditation  before  that  which 
concerns  those  things  recounted  of  the  Holy  Ghost  by 
Saint  Luke,  that  the  wonderful  greatness  of  this  gift,  and 
the  circumstances  with  which  it  was  given  may  be  the 
better  understood ;  considering  who  it  is  that  gives  us  the 
Holy  Ghost — to  whom  He  is  given— for  what  motives — 
and  for  what  effects  and  ends. 


OF  THE  COMING  OF  THE  HOLY  GHOST.     183 


POINT  I. 

Consider  first  how  the  eternal  Father,  when  the  day  ap 
pointed  for  this  purpose  had  arrived,  determined  to  send  to 
the  world  the  Person  of  the  Holy  Ghost.(l) 

1.  This  He  did  for  three  reasons : 

i.  The  first  \vas  His  infinite  bounty  and  charity,  which,  as 
it  moved  Him  to  give  us  His  Son  for  Redeemer,  so  also 
it  moved  Him  to  give  us  the  Holy  Ghost  for  sanctifier,  and 
this  merely  of  grace  and  of  pure  love,  without  any  merit  of 
ours,  but  many  demerits  in  a  thousand  respects ;  for  the 
world  having  so  evilly  treated  the  Son,  it  deserved  not  to 
receive  the  Holy  Ghost.     Wherefore  as  Christ  our  Lord 
said  to  Nicodemus: — "  God  so  loved  the  world  as  to  give 
His  Only-begotten  Son  ;"(2)  so  we  likewise  may  say  that, 
He  so  loved  the  world  as  to  give  it  His  own  Spirit,  who 
is  equally  good  with  the  Father  and  the  Son,  since  He  is 
one  God  with  both  persons. — ii.  The  second  motive  was, 
the  merits  of  Jesus  Christ  our  Lord,  Who  by  His  Passion 
and  death  merited  this  gift  for  us,  and  sitting  on  the  right 
hand  of  His  Father  pleads  the  cause  of  men,  shewing  Him 
His  wounds  and  craving  the  accomplishment  of  that  pro 
mise,  which  He  made  them,  to  give  them  this  divine  Para 
clete  ;  and  this  petition  was  so  effectual,  that  it  was  pre 
sently  heard  and  accepted  by  the  Eternal  Father,  thereby 
to  reward  the  labours  with  which  He  had  so  well  served 
Him. — iii.  The  third  motive  was,  our  own  necessity  and 
excessive  misery,  which  moved  the  bowels  of  this  Father 
of  mercy  to  compassion,  to  send  us  the  Holy  Ghost,  the 
last  repairer  of  all  our  evils,  so  that  "  truth  and  mercy  have 
met  each  other,"  (3)  to  negotiate  and  obtain  this  happy 
coming.     "  Truth,"  on  the  part  of  Christ  our  Lord,  who 

(1)  Joan.  xiv.  26.  (2)  Joan.  iii.  16.  (3)  Ps.  Ixxxiv.  11. 


184  MEDITATION  XXII. 

had  merited  all  justice ;  "  mercy,"  on  the  part  of  the  good 
ness  of  God,  who  regarded  our  misery. 

Colloquy. — I  give  Thee  thanks,  0  supreme  Father, 
for  the  infinite  charity,  which  moved  Thee  to  give  us 
so  infinite  a  gift,  giving  to  us  all  that  good  which  pro 
ceeds  from  Thee.  Thou  hast  given  us  Thy  Son, 
who  proceeds  from  Thy  understanding  as  Thy  Word; 
and  Thou  givest  us  in  like  manner  the  Holy  Ghost, 
who  proceeds  from  Thy  will  as  Thy  love.  What 
shall  I  give  Thee  for  so  precious  gifts  ?  Take,  0 
Lord,  my  understanding  and  my  will;  with  all  the 
works  which  proceed  from  them,  that  all  may  redound 
to  Thy  greater  glory,  world  without  end.  Amen. 

2.  The  Holy  Ghost  is  likewise  sent  and  given  to  us  ly 
Jesus  Christ  our  Lord,  the  Son  of  the  living  God,  from  whom 
jointly  with  the  Father  the  same  Holy  Ghost  proceeds.  (4) 
He,  so  fulfilling  that  which  long  before  was  prophecied 
Baying,  "  Thou  hast  ascended  on  high,  Thou  hast  led  cap 
tivity  captive,  and  hast  given  gifts  to  men ;  (5)  that  is,  by- 
sending,  the  Holy  Ghost,  in  whom  all  celestial  gifts  are 
contained.  And  the  motive  which  He  had,  besides  His 
bounty  and  His  mercy,  and  besides  our  misery  and  neces 
sity,  was,  that  the  Holy  Ghost  should  conclude  and 
effectually  perfect  the  redemption  of  the  world,  and  ad 
vance  the  work  which  God  the  Son  had  first  begun :  a3 
our  Lord  signified  in  the  sermon  after  the  supper,  as  we 
shall  see  hereafter.  With  this  affection  I  will  crave  of 
Christ  our  Lord  to  send  into  me  the  Holy  Ghost,  saying, 

Colloquy. — 0  Eedeemer  of  the  world,  who,  in  the 
desire  that  all  Thy  actions  might  be  most  perfect, 
didst  thus  provide  for  the  consummation  of  the  work 
Thou  hadst  begun  ;  give  me,  I  beseech  Thee,  Thy 
divine  Spirit,  to  consummate  the  same  in  me,  applying 

(4)  Joan.  xv.  26 ;  et  xvi.  7.          (5)  Ps,  kvii.  19.    Ephes.  iv.  8. 


OF  THE  COMING  OF  THE  HOLY  GHOST.     185 

to  me  effectually  the  copious  fruits  of  Thy  redemption. 
Amen. 

3.  Consider  lastly,  that  although  the  Father  and  the 
Son,  send  us  the  Holy  Ghost,  yet  He  likewise  gives  Him 
self  to  us  :  for  He  is  both  the  Giver  and  the  Gift,  because 
of  the  singular  love  which  He  bears  to  us ;  and  because 
He  proceeds  from  the  Father  and  the  Son  as  Love,  giving 
unto  us  His  love,  He  likewise  gives  Himself  to  us,  and 
therefore  we  may  beg  of  Him  that  He  would  communi 
cate  and  vouchsafe  to  give  us  Himself. 

Colloquy. — 0  divine  Spirit,  vouchsafe  to  give  Thy 
self  to  me,  for  without  Thee  no  gift  at  all  can  satisfy 
me.  0  giver  of  gifts,  give  me  the  greatest  gift  of  all 
gifts,  which  is  Thyself,  for  with  Thyself  Thou  wilt 
also  give  me  all  that  is  Thine.  And  because  it  is  Thy 
property  to  be  a  gift,  show  Thyself  a  gift  to  me, 
giving  me  what  Thou  art,  that  I  may  give  Thee  what 
I  am.  Amen. 

POINT  II. 

Secondly,  we  are  to  consider  the  ends  for  ivJiich  the 
Father  and  the  Son  sent  the  Holy  Ghost  to  us  :  collecting 
them  from  those  words  which  Christ  our  Lord  spoke  in 
the  sermon  after  the  last  supper.  ] 

1 .  First  the  Holy  Ghost  came  to  succeed  Christ  our  Lord 
in  the  office  of  protector,  advocate,  and  comforter  :  and  thus 
He  did  that  in  an  invisible  manner  towards  the  apostles, 
which  Christ  Himself  was  visibly  wont  to  do :  and  so  He 
said  to  them,  "  I  will  ask  the  Father,  and  He  will  give 
you  another  Paraclete,  that  He  may  abide  with  you  for 
ever,"  (6)  who  shall  have  care  of  you,  and  shall  be  your 
patron  and  protector  in  your  troubles,  your  comforter  in 
your  sorrows,  your  advocate  and  intercessor  in  your  neces- 

(6)  Joan.  xiv.  16. 


186  MEDITATION  XXII. 

sides,  asking  for  you,  "  with  unspeakable  groaning,"(7) 
by  which  He  impels  and  excites  you  to  pray,  and  to  ask 
for  that  which  is  expedient  for  you.  And  this  Paraclete, 
as  He  is  to  come  invisible,  shall  never  depart  from  you,  as 
I  depart  by  my  corporal  presence,  but  He  will  abide  with 
you  for  ever. 

Colloquy.— I  give  Thee  thanks,  0  Redeemer  of  the 
world,  for  having  given  us  such  a  successor  in  Thy 
absence,  who  shall  be  to  us  a  strong  protector,  a  sweet 
comforter,  and  a  careful  advocate  and  solicitor.  0 
most  Holy  Spirit,  come  to  Thy  servant,  who  sighs 
to  have  Thee  with  him  ;  be  to  me  in  battles,  a  buckler, 
in  perils,  a  protector,  in  afflictions,  a  comforter,  and 
in  all  my  necessities  a  faithful  procurator,  impelling 
me  to  pray  so  fervently,  that  I  may  obtain  the  remedy 
for  them.  Amen. 

2.  Secondly,  Christ  our  Lord  gave  us  the  Holy  Ghost, 
who  might  succeed  Him  in  the  office  of  Master,  teaching 
us  and  repeating  within  our  hearts,  the  doctrine  which 
He  preached  by  word  of  mouth,  and  so  He  said  to  His 
apostles: — "  When  the  Paraclete,  the  Holy  Ghost,''  shall 
come,  "  whom  the  Father  will  send  in  my  name,"  (that 
is  in  my  place,  and  for  my  sake,)  * '  He  shall  teach  you  all 
things,  and  bring  all  things  to  your  mind,"  (8)  which 
I  have  hitherto  said,  and  shall  hereafter  say  to  you ;  He 
shall  teach  you  all  things  proper  for  you  to  know,  in  order 
to  work  out  your  salvation  and  perfection,  and  the  accom 
plishment  of  your  office,  many  points  of  which  at  present 
exceed  your  capacity.  Moreover,  whatever  you  have  heard, 
read,  or  learned  of  my  doctrine,  He  shall  suggest  to  your 
memory,  when  it  shall  be  needful  for  you,  and  shall 
repeat  and  speak  it  within  your  spirit,  to  the  end  that 
neither  by  ignorance,  nor  by  forgetfulness,  you  fail  in  any 
(7)  Bom.  viii.  26.  (8)  Joan.  xiv.  26. 


OF  THE  COMING  OF  THE  :HOLY  GHOST.  187 

thing  suitable  to  your  'calling.  Nor  shall  this  teaching 
be  dry,  or  of  pure  speculation,  but  substantial  and  full  of 
devotion: — and  therefore  St.  John  said,  that  His"umr- 
tion"  doth  teach  us  all  things." (9) 

Colloquy. — 0  celestial  master,  who,  without  the 
noise  of  words,  fillest  the  memory  with  truths,  and  so 
illustrates  the  understanding  to  know  them,  that  the 
will  is  likewise  affected  to  them  ;  come  and  visit  my 
rude,  ignorant,  and  forgetful  soul,  and  since  Thou 
art  the  Spirit  of  verity,  teach  her  all  truth,  repelling 
from  her  all  lies  and  falsity,  and  so  assist  her,  that  she 
may  know  all  that  which  she  should  know,  nor  forget 
it  when  it  is  to  be  put  in  execution.  Amen. 

3.  Thirdly,  the  Holy  Ghost  was  given  to  the  apostles, 
to  the  end  that  He  might  interiorly  give  them  testimony  of 
Christ,  and  of  what  He  was  in  the  same  manner  that  our 
Lord  gave  testimony  of  Himself  while  on  earth,  that  being 
so  instructed,  they  might  afterwards  declare  the  same 
publicly  to  the  world,  offering  themselves  to  martyrdom 
as  witnesses  of  this  truth,  and,  if  needful,  to  die  in  testi 
mony  thereof.  The  Holy  Ghost,  therefore,  whose  office 
is  to  give  testimony  to  what  Jesus  'Christ  our  Lord  is, 
entering  into  the  heart  of  the  just,  so  enlightens  him 
that  he  may  believe  our  Lord  to  be  both  God  and  man, 
his  Saviour,  and  only  remedy,  and  enables  him  to  con 
ceive  a  great  esteem  of  Him,  and  love  Him  with  all  his 
heart,  and  be  excited  to  imitate  Him  ;  He  incites  him  also 
to  exercise  works  so  holy,  and  sometimes  so  miraculous, 
that  they  themselves  give  testimony  of  that  Christ,  whom 
he  imitates. 

Colloquy. — 0  my  Saviour,  send  on  me  the  "  Spirit 
cf  truth,"  who  proceeds  from  Thee  and  from  Thy 

(9)  1  Joan.  ii.  27. 


188  MEDITATION   XXII. 

Father,  that  with  the  ahundance  of  His  interior  light, 
He  may  make  me  know  who  Thou  art,  in-  such  a 
manner  that  I  may  love  Thee,  and  may  do  works 
whereby  Thy  Father  may  be  glorified,  and  Thou 
known  and  honoured..  Amen.. 

4.  Fourthly,  the  Holy  Ghost  came  to  reprehend  and 
correct  the  vices  of  the  world  and  to  convince  it  of  them,  and 
of  the  victory  which  our  Saviour  gained  over  the  Devil, 
and  this  He  did  in  the  same  manner  that  Christ  our  Lord 
performed  this  office  when  He  preached ;  and  with  regard 
to  which  He  said  : — "When  the  Paraclete  is  come  He  will 
convince  the  world  of  sin,  and  of  justice,  and  of  judgment," 
(10)  that  is  to  say,  clothing  Himself  in  your  persons, 
by  means  of  you ;  He  will  convince  the  world  of  its  sins 
and  infidelities ;  He  will  convince  it  that  it  has  done 
wickedly  in  not  believing  in  me,  and  for  not  having  kept 
my  law ;  moreover,  He  will  convince  it  with  reasons  and 
testimonies,  of  justice  and  sanctity  of  life,  and  of  my  holy 
law  and  doctrine :  and  lastly,  will  make  it  understand  the 
judgment  which  I  have  given  against  sin,  condemning  the 
Devil,  casting  him  forth  of  the  world,  reproving  wicked 
ness,  and  approving  justice.  All  this  the  Holy  Ghost 
does  interiorly  in  the  little  world  of  every  man,  because 
His  office  is  to  reprehend  the  evil  which  every  one  does, 
to  exhort  him  to  the  justice  which  he  ought  to  do,  and  to 
discover  to  him  the  judgment,  which,  in  reason,  he  ought 
to  make  between  good  and  evil,  and  between  Christ  and 
the  Devil,  that  embracing  the  good,  and  following  Christ, 
they  may  abhor  evil  and  fly  the  Devil. 

Colloquy.— 0  most  Holy  Spirit,  come  into  this 
abridged  world  of  my  soul,  convice  and  cleanse  her 
of  her  sins,'  enlighten  her  on  Thy  justice,  and  teach 
her  how  to  make  true  judgment :  for  Thou  no  less 

(10)  Joan.  xvi.  8. 


OF  THE  COMING  OF  THE  HOLY  GHOST.  189 

slowest  Thyself  my  true  comforter  and  advocate, 
when  Thou  reprehendest  my  vices,  than  when  Thou 
cherishest  me  with  Thy  consolations. 

POINT  III. 

1.  The  third  shall  be  to  consider  the  infinite  greatness  of 
tlds  gift  which  Almighty  God  gives  us  in  giving  us  the  Holy 
Ghost,  who  by  excellence,  is  called  "  gift  of  the  most 
high,"  (11)  because  He  is  the  chiefest  of  all  gifts,  and  the 
spring  and  fountain  of  them  all.  So  that  God  our  Lord, 
not  content  with  giving  us  grace  and  charity,  the  super 
natural  virtues,  and  the  seven  gifts  of  the  Holy  Ghost, 
would  also  give  us  the  beginning  and  cause  of  all  the  rest, 
to  the  end  that  He  might  preserve,  govern,  augment  and 
perfect  them :  as  He  who  having  a  fountain,  is  not  con 
tented  to  give  of  the  water,  but  will  needs  give  the  foun 
tain  also  from  whence  the  water  floweth  perpetually.  (12) 
And  for  this  cause  Christ  our  Lord  speaking  of  the  Holy 
Ghost  whom  they  were  to  receive  who  should  believe  in 
Him,  said :  — "  He.  that  believeth  in  me, — out  of  his  belly 
shall  flow  rivers  of  living  water.'' (13)  And  to  give  them 
to  understand,  that  these  rivers  should  be  perpetual, 
He  said  : — "  The  water  that  I  will  give  him,  shall  become 
in  him  a  fountain  of  water,  springing  up  into  life  ever 
lasting."  (14) 

Colloquy.  —  0  most  Holy  Spirit,  Crystal  river 
of  ''living  water,"  "proceeding  from  the  seat  of 
God,  and  of  the  Lamb,"  and  waterest  the  city  of  our 
Lord,  and  "the  tree  of  life,  hearing  twelve  fruits, 
yielding  its  fruits  every  month,"  whose  "  leaves"  are 
"  for  the  healing  of  the  nations;"  (15)  come  to  this 
little  city  of  my  soul,  water  it  with  Thy  abundant 

(11)  Hymn.  Eccles. 

(12)  S.  Th.  1,  p.  q.  xxxiii.  *  (13)  Joan.  vii.  39. 

(14)  Joan.  iv.  14.  (15)  Apoc.  xxii.  2. 


190  MEDITATION   XXII. 

graces,  and  produce  in  it  Thy  "  twelve  fruits,"  com 
municating  unto  it  "  charity,  joy,  peace,  patience, 
benignity,  goodness,  longanimity,  mildness,  faith, 
modesty,  continency,  and  chastity  ;"(16)  and  to  the 
end  that  these  fruits  may  not  dry  and  whither  away, 
assist  me  always  to  conserve  them  in  their  greenness, 
and  to  augment  their  perfection  to  the-  attaining  of. 
life  everlasting.  Amen. 

2.  From  the  consideration  of  the  greatness  of  the  Holy 
Ghost  I  am  to  conceive  a  great  confidence,  that  Gad  will 
give  me  all  that  I  shall  ask  of  Him ;  for  He  who  gives 
that  which  is  more,  will  doubtless  givo  me  that  which  is 
less,  according  to  the  saying  of  St.  Paul: — "He  that 
spareth  not  even  His  own  Son,  but  delivered  Him  up 
for  us  all,  how  hath  He  not  also,  with  Him  given  us  all 
things?"  (17)  And  so  I  may  also  say,  that  He  who  hath 
given  us  His  divine  Spirit,  how  shall  He  not  give  us  also 
all  things  with  Him,  which  proceed  from  Him,,  demand 
ing  them  in  the  virtue  of  the  same  Spirit,  and  by  the 
merits  of  the  Son,  by  whom  He  is  given.  To  this  confi 
dence  I  will  join  an  internal  desire  that  the  Holy  Ghost 
produce  within  me  these  "  twelve  fauits,"  weighing  what 
each  one  is,  and  asking  each  one  of  them  with  a  peculiar 
petition.  And  first  I  will  ask  "  charity,''  saying  : — 

Colloquy. — 0  divine  Spirit,  Thou  art  charity  itself, 
and  he  that  is  in  charity,  is  in  Thee,  and  Thou  in 
him  ;  engender  this  charity  within  my  soul,  that  with 
it  I  may  love  Thee,  and  produce  abundant  fruits  of 
Thy  love.  Amen. 

In  this  manner  I  will  demand  the  other  fruits,  as  also 
His  seven  gifts,  of  which  we  shall  by  and  by  make  an 
especial  meditation. 

(16)  GaL  v.  22.  (17)  Rom.  viii.  32. 


OF  THE  COMING  OF  THE  HOLY  GHOST.  191 

POINT  IV. 

Fourthly,  we  are  to  consider  to  wliom  this  sovereign  gift 
of  the  Holy  Ghost  is  given,  to  discover  so  much  the  more 
the  greatness  of  the  divine  liberality. 

1.  Although  it  was  a  great  liberality  on  the  part  of 
Almighty  God  to  impart  this  gift  to  poor  fishermen,  igno 
rant  and  pusillanimous,  and  to  a  multitude  of  other  men 
of  less  moment,  yet  that  it  is  a  greater  wonder  that  He 
should  offer  the  same  to  all  people  of  the  world,  Jews 
Gentiles,  and  barbarous  nations,  excluding  no  man,  how 
vile  or  despicable  soever  he  be,  and  how  great  a  sinner 
soever  lie  has  been,  sa  that  he  would  only  dispose  himself 
to  receive  Him.  For,  as  St.  Peter  said,  "  God  is  not  a 
respecter  of  persons,  but  in  every  nation  he  that  feareth  Him, 
and  worketh  justice  is  acceptable  to  Him,"  (18)  and  shall 
receive  from  Him  the  Holy  Ghost ;  for  so  indeed  He  gave 
Him  to  many  of  those  who  were  partakers  in  the  death  of 
His  Son,  and  to  innumerable  other  persons,  who  wor 
shipped  for  gods  the  beasts  and  serpents  of  the  earth  ; 
in  such  a  manner  that  he  who  before  was  a  dwelling  of  the 
devils,  and  a  den  of  lions  and  of  dragons,  the  same  is  now 
the  temple  of  the  living  God,  and  the  dwelling  of  the  Holy 
Ghost,  in  whom  He  rests  with  His  gifts,  fulfilling  that 
which  He  promised  by  the  prophet  Joel, — "  I  will  pour 
out  my  Spirit  upon  all  flesh."(19) 

2.  0  infinite  liberality  of  our  God :  whither  could  His 
most  liberal  mercy  aspire  further,  than  to  pour  forth  in 
so  great  abundance,  a  spirit  so  precious  as  His  own,  upon 
vessels  so  vile  as  these  of  ours!  Is  it  not  Thou,  O  Lord, 
who  sometimes  says,  "  My  Spirit  shall  not  remain  in  man 
for  ever,"  (20)  "  because  He  is  flesh  ?"  how  then  sayest 
Thou  now  that  Thou  wilt  "  pour  out"  Thy  "  Spirit  upon 

(18)  Acts  x.  34.  (19)  Joel  ii.  28.  (20)  Gen.  vi.  3. 


192  MEDITATION  XXII. 

all  flesh?"  If  Thou  speakest  only  of  Thine  own  flesh, 
united  with  Thy  divine  Person,  it  is  but  reason  that  Thou 
pour  Thy  Spirit  upon  it,  for  such  a  Spirit  well  beseems 
such  flesh :  but  Thou  sayest  that  Thou  wilt  pour  it  forth 
upon  "  all  flesh,"  which  knows  nothing  but  how  to  war 
and  rebel  against  Thy  Spirit :  why,  therefore  wilt  Thou 
join  a  Spirit  so  heavenly  to  flesh  so  earthly?  O  immense 
charity,  0  incomprehensible  liberality  !  God  will  not  give 
His  Spirit  to  him  who  is  flesh,  and  who  covets  to  live 
according  to  the  laws  of  flesh,  rejecting  the  laws  of  the 
spirit,  but  if  he  who  is  flesh  endeavour  to  change  his 
fleshly  life,  bewailing  the  time  that  he  has  spent  in  it, 
God  will  pour  forth  His  Spirit  upon  him,  with  which  He 
will  quicken  his  flesh  to  live  a  spiritual  life  worthy  of  such 
a  spirit. 

Colloquy. — I  give  Thee  thanks,  0  Father  of  mercies, 
for  the  infinite  bounty  which  Thou  skowest,  in  giving 
so  precious  a  gift  to  so  vile  a  creature  as  man,  and  in 
joining  Thy  divine  Spirit  with  our  miserable  flesh ;  if 
Thou  wilt  that  Tky  mercy  skould  manifestly  skine  in 
these  Tky  gifts,  bekold  here  a  man  wko  is  wkolly 
flesk,  but  desires  to  be  quickened  witk  Tky  Spirit. 
Give  Him  graciously  to  me,  0  Lord,  tkat  He  may 
dwell  in  me,  and  tkat  my  soul  may  glorify  Thee  for 
tke  sovereign  benefit  wkick  Thou  dost  to  me  wko  am 
so  unwortky  to  receive  it.  Amen. 


OF  THE  DAY  OF  PENTECOST.  193 


MEDITATION  XXIII. 

OF  THE  MANNER  IN  WHICH  THE  HOLY  GHOST  CAME  UPON  THE  DISCIPLES, 
THE  DAY  OF  PENTECOST. 

POINT  I. 

"  And  wlien  tlie  days  of  Pentecost  were  accomplished,  they 
were  altogether  in  one  place. "(I} 

Upon  these  words  we  are  to  consider  the  mysteries 
contained  in  the  place,  time,  and  day,  in  which  the  Holy 
Ghost  came,  and  in  the  assembly  of  persons  on  whom  He 
descended. 

1.  We  are  to  consider  it  was  by  the  inspiration  of  the 
same  Holy  Ghost,  on  the  day  of  Pentecost,  that  all  the  dis 
ciples  of  Christ  assembled  together, — ivith  the  Blessed  Vir 
gin  our  Lady, — in  the  house  and  chamber  wherein  they  were 
wont  to  assemble  at  other  times. — They  were  in  number  at 
least,  a  hundred  and  twenty, — as  St.  Luke  reports  a  little 
before.     "  A.11  these  were  persevering  with   one  mind  in 
prayer,"  beseeching  the  Eternal  Father,  by  the  merits  of 
His  Son,  and  the  Son  also,  to  send  to  them  the  Holy  Ghosfc 
whom  He  had  promised  them,  whose  prayers  were  pre 
sented  before'  Almighty  God,  by  the  holy  angels :  which 
being  joined  with  the  prayers  of  Christ  our  Lord,  as  Man, 
it  was  decreed  that  on  the  same  day  He  would  give  them 
•what  they  asked,  because  there  is  no  term  of  time  so  long 
to  which  he  does  not  at  length  come,  who  perseveres  in 
asking,   and   expects   with   patience   the   coming   of  our 
Lord. 

2.  This  house  and  chamber,  as  has  been  said  elsewhere, 
(^represents  the  universal  Church,  in  which  all  those  assem 
ble  who  are  the  disciples  of  Jesus  Christ, — united  together 

(1)  Act.  ii.  1.  (2)  Med.  xxvi.  et  4  p.  Med.  x. 

Vol.  V   -13. 


194  MEDITATION  XXIII. 

in  the  same  faith,  in  the  worship  of  the  same  God,  and  in 
the  observation  of  the  same  law.  And,  as  on  this  day  the 
Holy  Ghost  was  given  to  them  only  that  were  in  the  house, 
and  not  to  those  who  were  out  of  it ;  so  He  is  given  to 
those  only  who  remain  within  the  Church,  disposing  them 
selves  to  receive  Him,  nor  shall  any  ever  receive  Him  who 
do  not  live  within  the  Church.  For,  as  the  dove  found 
no  place  out  of  the  ark  of  Noe  where  her  foot  might 
rest,  (3)  so  the  Holy  Ghost,  figured  by  that  dove,  finds 
none  on  whom  to  rest  out  of  the  Church,  which  is  repre 
sented  by  the  ark  :(4)  and  therefore  Christ  our  Lord  said, 
that  the  world  could  not  receive  the  Holy  Ghost,  (5)  call 
ing  the  world  the  congregation  of  those  who  have  made 
shipwreck  of  His  faith,  reprove  His  doctrine,  and  resist 
His  holy  law.  This  ought  to  move  me  to  render  exceeding 
great  thanks  to  Almighty  God,  for  having  brought  me  to 
this  house  of  His  holy  Church,  in  which  if  I  be  not  in  fault, 
myself,  I  may  receive  the  Holy  Ghost,  disposing  myself  by 
prayer  and  union  to  receive  Him,  as  the  apostles  did. 

3.  Ponder,  thirdly,  the  cause  why  the  Holy  Ghost  came 
on  the  day  of  Pentecost, — which  was  a  feast  of  the  Jews, 
instituted  in  memory  of  the  law,  which  God  had  given 
them  on  Mount  Sinai,  and  which  was  celebrated  fifty  days 
after  the  feast  of  the  Paschal  lamb.  They  cause  was,  to 
signify  that  the  Holy  Ghost  came  principally  to  imprint 
on  the  souls  of  men  the  law  of  grace,  which  Christ  had 
preached,  and  to  put  an  end  to  the  ancient  law,  which  was 
a  figure  of  the  new,  therefore  the  one  was  given  on  the 
same  day  that  the  other  was  published,  although  in  a 
different  manner,  for  the  ancient  law  was  a  law  of  fear, 
and  was  therefore  given  when  "  thunders, — lightnings, — 
and  the  noise  of  the  trumpet  sounded  exceeding  loud,"  (6) 

(3)  Gen.  viii.  9.        (4)  1.  Pet.  iii.  20.        (S^Joan.  xiv.  17. 
•  (6)  Exod.  xix.  16. 


OF  THE  DAY  OF  PENTECOST.  195 

and  with  threatenings  of  death,  on  Mount  Sinai.  It  was 
also  written  on  "  tables  of  stone  :"(7)  because  it  was  most 
heavy,  and  was  given  to  men  of  a  stiff  neck,  and  of  a  stony 
heart :  but  the  new  law  is  a  law  of  love,  and  therefore 
•with  great  sweetness  the  same  Holy  Ghost  has  written  it 
in  the  bowels  of  men,  (8)  and  in  the  tables  of  their  hearts, 
taking  from  them  their  stony  hearts,  and  giving  them  "  a 
heart  of  flesh,"(9)  as  He  had  promised  by  His  prophets. 

Colloquy. — 0  Sovereign  Father,  whose  hand  is 
Thy  Son,  who  proceeds  from  Thee,  by  whom  Thou 
createdst  all  things,  and  whose  finger  is  the  Holy 
Ghost,  who  proceeds  from  both,  by  whom  Thou  hast 
renewed  the  face  of  the  earth,  writing  by  Him  Thy 
holy  law  in  the  hearts  of  men  :  write  it  in  mine  with 
this  finger  of  Thy  right  hand,  with  such  great  force 
that  it  may  never  more  be  blotted  out.  And  since 
Thou  commandest  me  likewise  to  write  it  in  the 
tables  of  my  heart,  co-operating  by  love  to  its  accom 
plishment,  grant  what  Thou  commandest,  that  so  I 
may  accomplish  what  Thou  wiliest.  Amen. (10) 

4.  The  Holy  Ghost  also  came  fifty  days  after  the  Passion 
and  Resurrection  of  Christ;  to  signify,  that  with  His 
abundant  coming,  He  gave  a  plenary  jubilee,  signified  by 
the  number  of  fifty,  giving  a  full  pardon  of  all  debts  and  sins, 
in  virtue  of  the  Passion  of  our  Redeemer.  (11)  And  for 
this  cause  the  Church  says  of  the  Holy  Ghost,  that  He  is 
"  Eemissio  peccatorum."  "  The  forgiveness  of  sins." 

Colloquy. — 0  most  Holy  Spirit,  come  with  pleni 
tude  into  my  soul,  and  grant  her  this  plenary  jubilee, 
pardoning  all  her  sins,  which  being  discharged,  she 
may  in  great  jubilee,  ascend  to  the  joys  of  Thy 
eternal  glory.  Amen. 

(7)  Exod.  xxiv.  12. 

(8)  Jer.  xxxi.  33.    Heb.  x.  16.  (9)  Ezech.  xxxvi.  23. 

(10)  Prov.  iii.  3.  et  vii.  3.  (11)  Lev.  xxv.  10. 


196  MEDITATION  XXIII. 

POINT  II. 

<e  And  suddenly  there  came  a  sound  from  Jieaven,  as  of  a 
mighty  wind  coming  "(12) 

In  every  word  of  these  there  is  declared  some  mystery, 
or  property,  of  the  coming  of  the  Holy  Ghosfc  into  the 
soul,  by  means  of  the  inspirations  which  go  before  His 
entrance.  These  are  certain  sudden  motions  which  we  feel 
within  our  soul,  and  which  like  lightnings  discover  to  us 
some  truth  of  faith,  and  as  certain  sparkles  of  fire,  affect 
and  inflame  us  to  that  which  is  good  and  holy. 

1.  This   sound  came  "suddenly;"  to  signify  that  the 
inspiration  of  the  divine  Spirit,  and  His  visitation,  has 
no  certain   day   nor   hour  assigned  and   determined,  but 
cometh  when  a  man  least  expects  it,  and  when  and  how  the 
same  Holy  Ghost  wills,  because  "  Spiritus  ubi  vult  spirat,'' 
"The  Spirit  breatheth  where  He  will." (13)      For,  as  we 
shall  say  by  and  by,  (14)  He  inspires  by  His  mercy  alone, 
and  therefore  I  ought  to  beseech  Him  at  all  times  to  come, 
and  I  should  expect  His  coming,  leaving  to  His  paternal 
Providence  whatever  day  and  hour  shall  be  pleasing  to 
Him:  for  He  will  come  when  it  shall  be  most  expedient  for 
me,  although,  whensoever  He  comes,  His  coming  will  be 
sudden  to  me. 

2.  This  wind  came  "from  Tieaven?1  not  from  the  east 
or  west,  nor  from  the  north  or  south  of  the  earth ;  to  sig 
nify  that  the  inspiration  of  the  Holy  Ghost  is  not  from 
the  earth,  and  that  there  is  no  power  in  it  to  raise  this 
wind,  but  that  it  is  to  come  from  heaven :  for,  as  St.  James 
saith :  "  Every  best  gift,  and  every  perfect  gift,  is  from 
above,  coming  down  from  the  Father  of  lights;  "(15)     The 
"  gift,"  by  excellency  "  good,"  is  the  Son :  and  the  "  gift" 
by  excellency  "  perfect,"  is  the  Holy  Ghost,  and  all  the 

(12)  Act.  ii.  2. 
(13)  Joan.  iii.  8.  (14)  Med.  xxvi.  (15)  Jac.  i.  17. 


OF  THE  DAT  OF  PENTECOST.  197 

gifts  and  presents  which  proceed  from  these  two,  descend 
from  heaven,  from  the  eternal  Father,  from  whom  the  Son 
and  the  Holy  Ghost  proceed. 

Colloquy. — 0  Father  of  Lights,  send  from  high, 
this  so  good  and  perfect  gift.  Let  the  wind  of  Thy 
divine  Spirit  come  from  heaven,  that  it  may  take  me 
away,  and  carry  me  with  it  to  the  place  whence  it 
came.  Amen. 

3.  This  sound  was  of  air,  or  of  "  wind,"  to  signify 
that  the  Holy  Ghost  by  His  inspiration  works  in  us  cer 
tain  wonderful  effects,  signified  by  the  "wind.''  For,  by 
His  inspiration  He  gives  and  preserves  in  us  the  spiri 
tual  life  of  grace :  by  this  we  breathe,  and  mortify  the 
heat  of  our  concupiscence :  it  both  cleanses  and  purifies 
us,  separating  in  our  souls  the  precious  from  the  vile, 
"  the  wheat  from  the  cockle,"  and  the  good  and  perfect 
from  the  evil  and  imperfect;  it  also  impels  and  moves 
us  to  fly  vice  and  to  follow  virtue.  We  live,  therefore, 
and  breathe  by  the  air,  and  cannot  subsist  without  it :  so 
in  this  divine  Spirit,  and  in  virtue  of  Him  : — "  Vivimus, 
movemur,  et  sumus,"  "we  live,  move,  and  are"(16)  in  the 
being  of  grace,  and,  without  the  Spirit,  we  can  neither  have 
nor  preserve  this  being  and  life. 

Colloquy. — 0  Spirit  of  life,  who,  breathing  upon  the 
dead  that  Ezekiel  saw,  didst  instantly  revive  them, 

(17)  come  and  breathe  upon  such  souls  as  are  dead  by 
sin,  that  Thou  mayest  revive  them  by  Thy  grace.     O 
"  south  wind"  of  heaven,  blow  through  the  "  garden" 

(18)  of  my  soul,  that  by  this  Thy  breath,  the  trees  of 
virtues,  which    are   planted  therein,  may  bud  forth 
their  odoriferous  fruits  to  the  glory  of  Almighty  God, 
and  the  edification  of  my  neighbour.     0  Eternal  God 

(16)  Act.  xvii.  23.  (17)  Ezech.  xxxvii.  10. 

(18)  Cant.  iv.  16. 


198  MEDITATION  XXIII.  ' 

who,  with  a  refreshing  wind,  didst  recreate  the  three 
children  in  the  fiery  furnace  of  Babylon,  (19)  send 
upon  me  this  refreshing  wind  of  Thy  divine  Spirit,  to 
temper  the  flames  which  burn  in  the  furnace  of  my 
sensuality,  and  that  all  the  powers  and  faculties  of 
my  soul  may  be  provoked,  to  give  to  Thee  perpetual 
prayers.  Amen. 

4.  This  wind  was  "  mighty  :'*  to  signify  the  force  and 
fervour  with  which  the  Holy  Ghost  impels  us,  enabling 
us  to  do  the  works  of  virtue,  with  a  certain  sweet  and 
loving  force,  not  against  our  will,  but  enabling  us  to  do 
them  with  great  alacrity  and  delight,  for  He  is  an  enemy  of 
all  sloth  and  lukewarmness  ;  and,  as  Sb,  Ambrose  says : — 
"  Nescit  tarda  molimina,  Spiritus   Sancti  gratia :"    "  the 
grace  of  the  Holy  Ghost  does  not  approve  slowness  or  slug 
gishness  in  the  works  of  virtue  :"  (20)  for  when  He  enters 
into  the  soul,  He  leads  it  like  a  ship  that  sails  with  the 
wind  in  her  stern,  without  labour,  and  with  great  swift 
ness,  for  He  is  the  pilot  that  governs  and  conducts  her  to 
the  port  and  harbour  to  which  she  is  to  go.     And  of  such 
St.  Paul  says : — "  Whosoever  are  led  by  the  Spirit  of  God, 
they  are  the  sons  of  God."  (21) 

Colloquy. —  0  divine  Spirit,  who  enforcest  Thy 
beloved  children  with  great  vehemency  to  the  works 
of  virtue  and  sanctity,  come  upon  my  soul  with  a 
"  mighty  wind,"  enforcing  her  to  all  that  which  is 
pleasing  to  Thee  :  and  to  the  end  that  she  may  not 
injure  herself  by  indiscreet  fervour,  vouchsafe  to  con 
duct  her  in  her  ways,  that  she  may  arrive  at  last  at 
the  port  of  Thy  perpetual  glory.  Amen. 

5.  Fifthly,    this    "mighty    wind"    caused    a    "great 
sound'''  and  thunder,  which  was  heard  through  the  whole 

(19)  Dan.  iii.  50.  (20)  Lib.  ii.  in  Luc. 

(21)  Rom.  viii.  14. 


OF  THE  DAT  OF  PENTECOST.  199 

city:  to  signify  that  the  coming  of  the  Holy  Ghost 
works  in  the  just,  and  by  the  just  such  works  as 
raise  an  echo  throughout  the  world,  from  the  admirable 
example  of  their  lives,  sometimes  from  their  prodigious 
miracles,  but  chiefly  by  the  force  of  their  word,  and 
preaching,  as  was  seen  in  the  apostles,  of  whom  it  is 
written  : — "  Their  sound  hath  gone  forth  into  all  the  earth, 
and  their  words  unto  the  ends  of  the  world:"  (22)  and 
for  this  cause,  Christ  our  Lord  called  two  of  His  disciples 
"  Boanerges,"  that  is  to  say,  "  sons  of  thunder,''  (23) 
because,  like  to  thunder,  they  went  forth  to  preach  through 
out  the  world. 

Colloquy. — 0  my  beloved,  let  the  voice  of  Thine 
inspiration  sound  in  my  ears,  that  by  its  means  I  may 
work  such  works  as  may  sound,  and  be  heard  over 
all  the  world,  to  the  edification  of  my  neighbour,  and 
excite  them  to  glorify  Thee,  world  without  end. 
Amen. 

POINT  III. 

"  And  it  filed  the  whole  liouse  where  they  were  sitting?' 
(24)  Here  we  are  to  ponder  the  mysteries  which  lie  hid  in 
this,  that  this  mighty  vfiad  filled  the  whole  house  where  the 
disciples  were  sitting. 

1.  The  first  mystery  was  to  signify  that  in  the  law  of 
grace,  the  Holy  Ghost  was  given  in  great  abundance  and 
plenitude  for  all  kinds  of  works,  exercises,  ministries, 
states,  and  offices  of  the  Church :  Almighty  God  showing 
Himself  much  more  liberal  now,  than  in  the  law  of 
nature,  and  in  the  written  law.  A  certain  friend  of  Job, 
who  lived  under  the  law  of  nature,  and  Elias,  who  lived 
under  the  written  law,  felt  the  coming  of  the  Holy  Ghost, 
as  the  sound  or  whistling  of  "  a  gentle  wind/'  (25)  for 

(22)  Ps.  xviii.  5.     Rom.  x.  18. 
(23)  Marc.  iii.  17.        (24)  Act.  ii.  2.        (25)  Job.  iv.  16. 


200  MEDITATION  XXIII.   • 

then  the  Holy  Ghost  was  given  greatly  limited  and  re 
strained  :  but  after  the  Passion  of  Christ  our  Lord,  He  is 
given  like  a  "  mighty  wind,"  which  nils  the  "  whole 
house,"  because  He  is  given  in  great  abundance,  with  all 
kinds  of  graces,  and  to  all  kinds  and  sorts  of  persons,  so 
that  our  Redeemer  Himself  before  His  death,  did  not  give 
Him  in  so  great  abundance,  and  therefore,  St.  John  the 
Evangelist  said : — "  As  yet  the  Spirit  was  not  given,  be 
cause  Jesus  was  not  yet  glorified :"  (26)  but  after  His 
Resurrection,  the  sluices  and  floodgates  of  heaven  were 
opened,  and  there  issued  a  flood  of  graces,  which  filled  the 
whole  earth,  and  renewed,  and  made  it  fertile,  and  there 
fore  Isaiah  said : — "  The  earth  is  filled  with  the  knowledge 
of  the  Lord,  as  the  covering  waters  of  the  sea."  (27) 

Colloquy. — I  give  Thee  thanks,  0  most  sweet 
Redeemer,  for  having  opened  the  floodgates  and 
sluices  of  Thy  sacred  body,  that  so  Thou  miglitest 
shed  forth  for  us  all  Thy  blood,  and  in  virtue  thereof 
hast  opened  the  floodgates  and  sluices  of  the  Kingdom 
of  heaven,  to  shed  forth  Thy  abundant  Spirit  upon  all 
those  who  seek  to  make  profit  of  Thy  holy  Passion  : 
0  most  dear  Lord,  shed  Him  forth  now,  anew  on  the 
house  of  Thy  holy  Church,  to  the  end  that  we  may 
all  begin  anew  to  serve  Thee  with  fervour.  Amen. 

2.  This  wind  so  filled  the  whole  house,  that  it  left 
neither  chamber,  nor  closet,  nor  corner,  which  it  did  not 
penetrate  :  to  signify  the  universality  with  which  the  Holy 
Ghost  on  His  part,  gives  and  offers  Himself  to  all  men,  in 
what  part  or  corner  of  the  world  soever  they  be,  accom 
plishing  that  which  the  divine  Wisdom  said  : — "  For  the 
Spirit  of  the  Lord  hath  filled  the  whole  world :"  (28)  and 
that  which  God  promised  to  this  people,  when  He  said : — 
"  I  will  pour  out  my  Spirit  upon  all  flesh,  and  your  sons 

(25)  Joan.  vii.  39.  (27)  Isa.  xi.  9  (28)  Sap.  i.  7. 


OF  THE  DAY  OF  PENTECOST.  201 

and  daughters  shall  prophecy,  your  ancients  shall  dream 
dreams,  and  your  young  men  shall  see  visions. "(29) 

3.  The  third  was  to  signify,  that  when  the  Holy  Ghost; 
enters  with  this  mightiness  into  a  soul  He  fills  all  his 
house  and  all  his  family,  which  are  his  faculties,  not  leav 
ing  any  one  empty ;  for  He  fills  his  memory  with  good 
thoughts,  his    understanding    with   good    discourses    and 
meditations,  his  will  with  fervent  desires  and  resolutions ; 
and  his  appetites  with  holy  affections  in  such  a  manner, 
that  this  House  is  filled  with  truths  and  celestial  virtues, 
and    within  it  are  all   the  acts  and  exercises  of  virtues 
practised  with  fervour,  as  the  love  of  God,  zeal  for  His 
glory,    hope  of  His   mercy,    a    reverential   fear   of  His 
majesty,  joy  for  His  excellency,  praise  and  thanksgiving 
for  His  benefits,  sorrow  for  sins,  and  effectual  purposes  and 
desires  of  obeying  God,  and  of  suffering  much  for  love  of 
Him. 

Colloquy. — 0  most  Holy  Spirit,  vouchsafe  to  fill 
my  memory  and  understanding  with  Thy  illustrations, 
that  so  the  thoughts  which  proceed  from  thence,  may 
"  keep  holiday, "(30)  joyful  to  Thee,  and  to  me.  0  that 
my  will,  and  all  my  appetites  were  filled  with  Thy 
Divinity,  to  the  end  that  my  desires  and  my  propen 
sities  might  henceforth  be  wholly  divine,  and  con 
formable  to  Thine  in  all  things.  Fill  me,  0  Lord, 
with  Thine  own  *  Self,  that  all  my  "  works  "  may  be 
"  full  "  (31)  before  Thee,  so  that  they  have  nothing 
empty  in  them,  which  may  offend  or  displease  Thee. 

4.  Consider  this  wind  filled  the  house  where  the  disci 
ples  *'  were  sitting:''  to  signify,  that  if  I  desire  that  the 
Holy  Ghost  should  fill  the  house  of  my  heart,  I  ought  not 
to  wander  forth   from  it,  or  to  "pour  myself"  out  upon 

(29)  Joel  ii.  28.    Act.  ii.  17.  (30)  Ps.  Ixxv.  11. 

(31)  Apoc.  iii.  2. 


202  MEDITATION  XXIII. 

creatures,  but  to  enter  within  myself,  and  to  abide  sitting 
and  quiet  within  my  conscience,  which  should  be  engaged 
in  good  thoughts  and  desires,  and  with  some  good  works, 
and  so  expect  the  coming  of  this  mighty  Spirit,  who  may 
wholly  fill  it  and  perfect  it  with  His  abundant  love. 
Hence  it  is  as  we  have  already  said,  (32)  that  when  Al 
mighty  God  will  visit  souls,  He  first  withdraws  them,  and 
causes  them  to  enter  into  themselves,  and  sit  with  repose 
in  the  chamber  of  their  hearts,  for  then  He  presently  enters 
with  the  plenitude  of  His  gifts. 

POINT  IV. 

"And  there  appeared  to  them  parted  tongues,  as  it  were 
of  fire,  and  it  sat  upon  every  one  of  them."  (33) 

First,  we  are  to  consider  why  the  Holy  Ghost  gave 
Himself  in  the  form  of  visible  fire.  The  reason  was,  because 
He  always  takes  those  external  forms  which  represent  the 
marvellous  effects  ivhich  He  works  in  those  interiorly  who 
receive  #im.(34)  In  the  baptism  of  Christ  He  took  the 
form  of  a  dove,  to  signify  the  innocence  and  fecundity  of 
good  works  which  He  inspires  and  suggests.  In  the  trans 
figuration  of  Christ  He  appeared  like  a  resplendent  cloud, 
to  signify  the  dew  and  rain  of  doctrine,  which  He  commu 
nicates,  and  the  protection  which  He  has  over  His  elect. 
In  the  chamber  at  the  last  supper,  He  was  given  by  Christ 
as  a  breath,  in  sign  of  the  spiritual  life  which  He  gives  us 
by  means  of  the  Sacraments.  But  on  this  day  He  appeared 
in  the  form  of  fire,  to  signify  that  as  fire  purifies,  lightens, 
enkindles,  carries  on  high,  and  of  itself  is  very  unitive 
and  communicative,  transforming  into  itself  that  which  is 
joined  to  it :  so  the  Holy  Ghost  purifies  souls,  consuming 
the  rust  of  their  sins  and  vices,  and  separating  from  the 
gold  and  silver  of  virtues,  the  rust  and  brass  of  sins  and 

(32)  Med.  xx.  (33)  Act.  ii.  3. 

(34)  S.  Th.  1,  p.  q.  xliii.  art.  7  ad  6. 


OF  THE  DAY  OF  PENTECOST.  203 

imperfections  which  are  mingled  with  them  :  enlightens 
the  understanding  with  a  supernatural  light  so  excellent, 
that  it  assures  us  of  the  verities  and  mysteries  of  our 
faith  more  than  if  we  saw  them  with  our  corporal  eyes. 
He  enkindles  the  will  with  the  heat  of  charity,  inflaming 
it  in  the  love  of  God,  and  of  our  neighbours ;  He  elevates 
hearts  from  earthly  to  heavenly  things,  causing  them  to 
have  their  conversation  in  heaven,  and  to  repose  there  by 
contemplation,  as  in  their  sphere  and  proper  place  :  lastly, 
He  unites  souls  with  Himself,  so  communicating  His  gifts 
and  virtues  to  them,  that  they  become  one  spirit  with  Him 
by  the  union  of  perfect  love.  This  is  the  fire  of  which 
Christ  our  Lord  said : — "  I  am  come  to  cast  fire  on  the 
earth,  and  what  will  I,  but  that  it  be  kindled."(35) 

Colloquy. —  0  most  loving  Redeemer,  accomplish 
Thy  desire  in  this  earth  of  my  soul,  casting  this  divine 
fire  into  the  midst  thereof,  to  the  end  that  it  may 
consume  all  that  is  earthly,  and  lift  me  up  to  that 
which  is  heavenly.  0  divine  Spirit,  since  Thou  art 
"  a  consuming  fire,"  (36)  consume  in  me  whatsoever 
displeases  Thee,  that  so  I  may  be  made  capable  of 
receiving  the  light,  the  heat,  the  agility,  and  activity 
of  this  fire,  being  perfectly  transformed  thereinto. 
Amen. 

2.  The  Holy  Ghost  came  in  form  of  "  tongues  of  fire," 
rather  than  in  the  form  of  fiery  hearts,  because  the  Holy 
Ghost  was  not  given  to  the  apostles  that  they  should  love 
themselves  only,  and  be  converted  into  fire,  but  that  with 
their  tongues  moved  by  this  divine  Spirit,  they  should 
preach  to  the  world  the  law,  the  death,  and  Passion  of 
Christ ;  and  exercising  the  office  of  "  fire"  should  purify 
men  from  their  errors  and  their  sins,  illuminate  them 
with  the  light  of  true  doctrine,  inflame  them  with  the 

(35)  Luc.  xii.  49.  (36)  Deut.  iv.  24. 


204  MEDITATION   XXIII. 

flames  of  charity,  and  lift  them  up  to  the  desire  of  hea 
venly  things,  uniting  them  with  God  our  Lord  by  the 
union  of  love ;  Christ  our  Lord  also  fulfilling  by  them 
that  which  He  had  said: — "I  came  to  send  fire  on  the 
earth,  and  what  will  I  but  that  it  be  enkindled.'*  More 
over  the  Holy  Ghost  comes  upon  us  spiritually  in  "  tongues 
of  fire,"  when  He  communicates  the  affections  of  devotion 
to  us,  which,  as  St.  Bernard  says,  is  the  "  tongue  of  the 
soul, "(37)  with  which  she  speaks  with  Almighty  God : 
and  when  the  Holy  Ghost  is  communicated  with  pleni 
tude,  He  is  a  tongue  of  "  fire"  whence  inflamed  affections 
of  divine  love  with  canticles  burst  forth,  of  which  we  will 
immediately  speak. 

3.  There  appeared  "  parted  tongues,"  that  is  to  say, 
divided  and  distributed  amongst  all :  in  that  which  the 
apostle  says,  is  illustrated: — "There  are  diversities  of 
graces,  but  one  Spirit,' '(38)  there  are  also  many  diversities 
and  distributions  of  grace,  of  ministries,  and  of  opera 
tions,  as  the  gift  of  wisdom,  of  knowledge,  and  of  faith ; 
— the  grace  of  healing,  of  working  miracles,  of  interpret 
ing  the  Scriptures,  and  the  like,  which  the  Holy  Ghost 
divides  and  distributes  amongst  the  members  of  the 
Church  as  it  pleases  Him,  giving  them  tongues  of  fire, 
with  which  they  are  to  make  use  of  the  graces  given  to 
them.  Hence  I  will  conceive  affections  of  praise  and  thanks 
giving,  for  the  gifts  of  the  Holy  Ghost  distributed  amongst 
the  members  of  the  Church,  joyful  for  those  which  He  has 
given  to  my  brethren,  and  grateful  for  those  which  He  has 
given  to  me,  for  the  one  as  well  as  the  other  is  intended 
for  my  utility,  in  the  same  manner  as  in  the  members  of 
the  body,  that  which  is  good  for  the  eyes  is  good  for  the 
hands,  and  that  which  is  good  for  the  hands  is  good  for 
the  eyes,  because  the  one  assists  the  other. 

(37)  Serm.  xlv.  in  Cant.  (38)  1  Cor.  xii.  4. 


OF  THE  DAY  OF  PENTECOST.  205 

4.  "  And  it  sat  upon  every  one  of  them  :"  which  signi 
fies  that  the  fire  of  the  Holy  Ghost,  inasmuch  as  rests  in 
Him,  comes  to  "  sit"  upon  us,  with  the  desire  never  to 
leave  us,  unless  we  ourselves  drive  Him  from  us,  according 
to  that  which  Christ  our  Lord  said :  "  And  I  will  ask 
the  Father  and  He  will  give  you  another  Paraclete,  that 
He  may  abide  with  you  for  ever."(39)  For,  if  at  any  time 
He  does  not  forsake  us,  this  happens  through  our  fault,  for 
as  the  divine  wisdom  saith  :  "  The  Holy  Spirit  of  discipline 
will  flee  from  the  deceitful  and  will  withdraw  Himself  from 
the  thoughts  that  are  without  understanding,,  and  He  shall 
not  abide  when  iniquity  cometh  in.''  (40)  If,  therefore, 
O  my  soul,  thou  wilt  that  the  Holy  Ghost  sit  upon  thee, 
and  abide  with  thee  for  ever,  fly  all  fiction  and  duplicity, 
shake  from  thee  all  inordinate  thoughts  and  affections,  and 
give  not  entrance  to  evil,  for  as  He  is  a  pure  Spirit,  He 
will  not  enter  into  a  depraved  soul,  nor  dwell  in  a  body 
subject  to  sin,  nor  abide  in  a  man  who  lives  like  a  beast, 
following  the  laws  of  his  own  flesh. 

POINT  V. 

"  And  they  were  all  filled  with  the  Eoly  Ghost." '(41) 
1.  Consider,  first,  the  infinite  bounty  and  liberality  of 
the  most  Holy  Trinity,  as  well  of  the  Father,  and  of  the 
Son,  who  send,  as  of  the  Holy  Ghost  Himself,  who  is  sent : 
for,  those  who  were  in  that  chamber,  being  of  such  differ 
ent  dignity  and  merit,  yet  He  replenished  all  with  His 
divine  gifts,  filled  all  with  joy,  and  gave  Himself  wholly 
to  all,  so  that  all  remained  full  of  the  Spirit,  all  replen 
ished  and  satisfied,  desiring  then  no  other  thing  but  God. 
He  especially  filled  the  house  of  their  souls,  all  the  powers 
of  which  He  completely  occupied  with  His  presence,  for 
He  imprinted  the  Sacred  Scriptures  in  their  memory, 

(39)  Joan.  xiv.  16.  (40)  Sap.  i.  5.  (41)  Act.  ii.  4. 


206  MEDITATION  XXIII. 

that  they  might  always  remember  them,  whenever  it 
should  be  needful  for  them.  He  infused  into  their  under 
standing  great  light  and  knowledge  of  them,  and  of  all 
the  principal  mysteries  which  are  contained  in  them  ;  He 
imprinted  in  an  instant,  the  whole  law  of  love  and  charity, 
with  such  perfection  in  their  wills  and  hearts,  that  though 
there  were  neither  a  written  law  nor  gospel  in  the  whole 
world,  yet  they  should  be  a  lively  law,  to  the  exact  fulfil 
ment  of  which  the  Spirit  would  interiorly  conduct  them : 
to  conclude  on  a  sudden,  He  wrought  in  them  the  full 
effect  of  His  office  ;  for,  as  a  pleasant  wind  He  filled  them 
with  sweetness ;  as  the  sun  with  light ;  as  fire,  with  celes 
tial  heat ;  as  master,  with  His  doctrine  ;  and  as  physician 
with  full  and  perfect  health  ;  and  in  a  moment  made  them, 
of  cowards,  courageous  ;  of  feeble,  strong ;  of  ignorant, 
wise ;  of  envious,  charitable ;  of  ambitious,  humble ;  and 
of  imperfect,  consummate  and  complete  Christians  in  all 
perfection. 

Colloquy. — "'0  change  of  the  hand  of  the  most 
high  !"  (42)  0  infinite  power  of  the  Divine  Spirit ! 
That  change  which  the  combat  of  three  years,  could 
not  effect  with  the  three  strong  weapons,  of  sermons, 
examples,  and  miracles,  this  day,  in  an  instant,  was 
effected  by  the  Spirit  of  Christ,  and  the  virtue  which 
descended  from  above !  Send,  0  good  Jesus,  this 
virtue  of  Thy  divine  Spirit  upon  me,  that  it  may 
change  me  into  another  man,  wholly  made  according 
to  Thy  will.  Come,  0  Holy  Spirit,  and  so  replenish 
me  with  Thy  gifts,  that  I  may  change  all  my  earthly 
habits  into  heavenly,  and  grant  that  I  neither  will, 
nor  pretend  to  other  things  out  of  Thee,  since  I  am 
satisfied  and  filled,  having  Thee  within  me.  Amen. 

2.  Consider,  secondly,  that  though  all  were  full  of  the 
(42)  Ps.  Ixxvi.  11. 


OF  THE  DAY  OF  PENTECOST.  20? 

Holy  Ghost,  yet  some  received  greater  gifts  than  others  ; 
as  when  two  vessels  are  full  of  water,  that  which  is  greater 
contains  more ;  so  those  who  were  more  holy,  and  were 
better  disposed,  received  greater  fulness  of  the  Holy 
Ghost,  with  more  abundant  grace,  and  consequently  our 
Blessed  Lady  received  more  grace,  and  greater  spiritual 
gladness  than  all  the  rest  together,  and  the  Apostles 
greater  than  all  the  other  disciples,  all,  notwithstanding, 
glorifying  Almighty  God,  for  the  singular  benefit  He  has 
Bestowed  upon  them.  I  will  rejoice  with  and  congratulate 
the  Blessed  Virgin  for  the  gifts  she  received,  and  the  great 
joy  she  felt  when  she  saw  all  the  disciples  filled  with  the 
Holy  Ghost,  and  the  promise  of  her  most  precious  Son  so 
perfectly  accomplished. 

Hence  I  will  conceive  a  great  desire  to  prepare  myself 
to  receive  this  Holy  Spirit,  with  the  greatest  fervour  I 
possibly  can,  since  He  has  given  most  abundantly  to  him. 
that  is  prepared  best;  this  preparation  is  principally  to 
be  made  with  these  four  virtues. — i.  Purity  of  conscience, 
washing  and  cleansing  the  vessel  into  which  the  Holy 
Ghost  is  to  infuse  and  pour  His  gifts. — ii.  Humility  of 
hearty  emptying  the  heart  of  itself  and  of  all  that  is  con 
trary  to  this  divine  Spirit. — iii.  Confidence  in  Almighty 
God  enlarging  the  capacity  of  my  soul,  not  according  to 
the  measure  of  my  own  merits,  but  according  to  the 
merits  of  Christ  our  Lord,  and  of  the  infinite  goodness 
and  liberality  of  Almighty  God. — iv.  Fervent  prayer,  with 
which  these  gifts  are  obtained,  craving  of  Almighty  God, 
that  He  would  give  them  to  me,  not  regarding  who  I  am, 
but  who  He  is ;  and  the  more  perfectly  I  shall  exercise 
these  four  virtues,  so  shall  I  be  accordingly  disposed  to 
receive  the  Holy  Ghost  with  greater  or  less  abundance  of 
His  gifts. 

Colloquy. — 0  most  high  God,  who  saidst  to  Thy 


208  MEDITATION   XXIII. 

people,  "  Open  thy  mouth  wide,  and  I  will  fill  it," 
(43)  behold  I  open  my  mouth  with  desire  to  draw  into 
me  Thy  divine  Spirit,  (44)  and  desire  to  enlarge  the 
bosom  of  my  soul,  to  receive  Him  with  great  abun 
dance  :  fill  me,  0  Lord,  conform  me  to  Thy  will,  and 
enlarge  me  with  Thy  mercy,  to  the  end  that  I  may 
receive  more  abundant  grace.  Amen. 

3.  All  were  filled  with  the  Rilij  Ghost,  inasmuch  as  all 
received  that  which  was  sufficient  for  them  to  fulfil  their 
function  ;  for  it  is  the  custom  of  God  our  Lord,  to  give  to 
each  one  as  much  grace  as  is  needful  for  the  entire  accom 
plishment  of  the  office  and  function  committed  to  him, 
and  according  to  the  stute  to  which  He  calls  him. (45) 
For  this  cause  He  filled  the  sacred  Virgin,  St.  John  His 
precursor,  and  the  apostles,  with  as  great  grace  as  the 
dignity  and  office  which  He  had  chosen  them  required, 
and  the  same  He  now  also  does  to  those  whom  He  calls  to 
the  ecclesiastic  estate,  and  to  the  offices  of  His  Church,  as 
shall  be  seen  in  the  sixth  part. 

POINT  VI. 

"  And  they  began  to  speak  with  divers  tongues  according 
as  the  Holy  Ghost  gave  them  to  spea&."(46) 

1.  With  regard  to  this  we  are  to  consider,  first,  the 
especial  favour  which  the  Holy  Ghost  did  to  the  Apostles, 
giving  them  on  a  sudden,  power  "  to  speak  in  divers 
tongues,"  that  they  might  preach  the  Gospel  throughout 
the  whole  world ;  for  this  grace  was  not  so  much  given 
them  for  their  own  particular  profit,  as  for  the  profit  of 
all  men  upon  the  earth :  for  which  we  are  all  bound  to 
praise  Almighty  God,  for  the  singular  benefit  which  He 
bestowed  upon  them  for  our  utility.  And  we  should 

(43)  Ps.  Ixxx.  11.  \ 

.    (44)  Ps.  cxviii.  131.  (45)  S.  Th.  3.  p.  q.  vii.  art.  10.    2  Tim.  iv.   •• 

<  (46)  Act.  ii.  4. 


OF  THE  DAY  OF  PENTECOST.  209 

observe,  that  as  the  "  confusion  of  tongues"  was  a  chastise 
ment  of  pride,  so  the  gift  of  speaking  in  "divers  tongues" 
was  a  reward  of  humility.  And  like  as  the  proud,  pre 
tending  to  build  a  tower,  whose  top  should  touch  heaven, 
were  confounded  with  a  "  confusion  of  tongues,"  in  such 
a  manner  that  one  could  not  understand  the  other,  whereby 
they  were  divided,  and  forced  to  abandon  their  proud 
undertaking ;  even  so  the  humble,  desiring  to  build  the 
tower  of  perfection,  whose  top  might  attain  to  the  vision  and 
union  of  Almighty  God,  were  assisted  with  the  "  know 
ledge  of  tongues,"  whereby  they  might  unite  themselves 
with  all  men,  and  promote  and  advance  their  spiritual 
building. 

Colloquy. — 0  most  sweet  Jesus,  give  to  me  the 
true  spirit  of  humility,  and  purify  the  tongue  which 
Thou  hast  given  me  with  the  fire  of  love,  that  so  I 
may  on  my  part  assist  to  raise  and  advance  this  tower 
of  perfection,  not  only  in  my  own  soul,  but  also  in  my 
neighbours,  that  we  may  all  come  to  the  full  enjoy 
ment  of  Thy  eternal  glory.  Amen. 

2.  The  apostles  presently  began  to  speak  in  these  tongues, 
not  according  to  their  own  fancies,  but  moved  and  inspired 
by  the  divine  Spirit,  speaking  in  such  a  manner,  and  with 
such  fervour,  as  He  inspired  them  ;  and  so  their  words 
and  whole  discourses  were  of  holy  things,  and.  after  a 
very  holy  manner ;  and  this  they  observed  and  continued 
during  the  rest  of  their  life,  as  St.  Paul  says  : — "  For  we  are 
not,  as  many,  adulterating  the  word  of  God  :  but  with 
sincerity,  but  as  from  God,  before  God,  in  Christ  we 
speak."(47)  As  if  He  had  said,  in  our  words,  we  observe 
four  conditions. — i.  That  they  be  not  for  any  evil  or  vain 
end,  but  with  a  pure  intention  of  the  glory  of  God,  of  our 
own  and  of  our  neighbour's  good. — ii.  Secondly  that  they 

(47)  2  Cor.  ii.  17. 
Vol.  7-14.' 


210  MEDITATION  xxin. 

proceed  not  from  a  violent  or  passionate  spirit,  but  from  a 
good  spirit,  holy  and  peaceable. — iii.  Thirdly,  that  they 
be  spoken  of  in  the  presence  of  Almighty  God,  considering 
that  He  hears  us,  and  is  witness  of  our  words. — iv.  Fourth 
ly,  that  our  talk  be  not  of  evil,  vain,  or  of  impertinent 
things,  but  wholly  of  Christ,  or  of  things  concerning 
Christ,  and  His  ^excellencies,  as  we  shall  by  and  by 
declare. 

3.  The  Holy  Ghost,  being  in  the  soul,  presently  causes 
her  to  speak  with  divers  tongues  interiorly,  that  is,  with 
divers  affections  of  devotion,  according  to  that  which  St. 
Paul  says,  "  Be  ye  filled  with  the  Holy  Spirit,  speaking  to 
yourselves  in  psalms  and  hymns,  and  spiritual  canticles, 
and  making  melody,  singing  in  your  hearts  to  the  Lord  ; 
giving  thanks  always  for  all  things,   in  the  name  of  our 
Lord  Jesus  Christ,  to  God  and  the  Father."(48)     These 
are  the  divers  tongues  of  fire,  with  which,  as  has  been  said 
in  the  second  chapter  of  the  Introduction  of  this  Book,  we 
speak  within  ourselves  with  God  our  Lord,  singing  psalms 
and  hymns  with  affections  of  praise  and  thanksgiving  for 
the  benefits  He  bestows  upon  us  ;  as  also  affections  of  love 
and  joy  for  His  being  who  He  is,  making  great  offers  to 
Serve  Him,  and  exciting  every  virtue,  that  exercising  their 
acts,  we  may  make  harmonious  music  to  the  glory  of  God 
our  Lord.     Oh  that  we  had  heard  how  the  Blessed  Virgin 
spoke  on  that  day  with  these  •'  divers  tongues/*'  inspired 
by  this   divine   Spirit  I     What  inflamed  affections,  what 
praises  and  thanksgivings  did  she  utter,  and  how  was  she 
melted  in  the  fire  of  love,  speaking  and  discoursing  with 
her  beloved.     Oh  what  music  of  tongues  so  divers,  yet  so 
harmonious  sounded  in  that  chamber  from  the  lips  of  those 
sacred  singers,  with  the  Holy  Ghost  as  master  of  the  choir, 
guiding  and  directing  them. 

(48)  Ephes.  v.  18. 


OF  THE  WORKS  OF  THE  HOLY  GHOST.     211 

Colloquy. — 0  most  Holy  Spirit,  come  into  my 
dumb  soul,  and  teach  me  how  to  speak  with  divers 
tongues  of  inflamed  affections  :  and  since  Thou  re- 
quirest  of  me  that  my  voice  should  sound  in  Thine 
ears,  clear  it  and  sweeten  it,  to  the  end  that  its  music 
may  be  sweet  and  pleasing  to  Thee,  world  without 
end.  Amen. 


MEDITATION  XXIV. 

OF  THE  WONDERFUL  WORKS  WHICH  THE  HOLY  GHOST  WROUGHT  BY  THE 
APOSTLES,  ON  THE  DAY  OF  PENTECOST. 

POINT  I. 

"  And  there  were  dwelling  at  Jerusalem,  Jews,  devout 
men,  of  every  nation  under  heaven.  And  when  this  was 
noised  abroad,  the  multitude  came  together,  and  were  con 
founded  in  mind,  because  that  every  man  heard  them  speak 
in  his  own  tongue  the  wonderful  works  of  God.  And  they 
were  all  astonished,  and  wondered  saying  one  to  another, 
What  meaneth  this?"(l) 

1.  It  is  the  property  of  the  Holy  Ghost  to  move  the 
minds  of  men  with  the  sound  of  His  divine  inspiration,  and 
to  bring  them  to  the  place  ivhere  ilmj  may  hear  the  preachers 
of  the  Gospel,  that  by  means  of  their  sermons  they  may 
•acknowledge  Christ  and  be  converted.  Tor  which  cause  I 
am  to  render  Him  many  thanks,  and  beseech  Him  that  He 
cease  not  to  bestow  this  benefit  upon  sinners;  and  I,  on  my 
part,  will  imitate  these  people,  who,  hearing  this  voice  and 
the  "  mighty"  sound,  did  not  abide  within  their  houses, 
despising  and  making  small  account  of  it,  but  presently 
went  forth  to  see  what  it  should  be,  and  what  that  prodi- 

(1)  Act.  ii.  5,  et  scq. 


212  MEDITATION  XXIV. 

gious  sound  might  signify ;  and  so  should  I  when  I  hear 
within  my  soul  the  voice  of  the  divine  inspiration,  not 
remain  idle,  nor  let  it  pass  in  vain,  but  issue  forth  to  ac 
complish  that  to  which  God  thereby  inspires  me. 

2.  The  apostles,  who  had  expected  the  coming  of  the 
Holy  Ghost   in   silent  recollection,  presently  when   they 
received  Him,  issued  forth  from  their  recollection  into  pub 
lic,  and  began  to  set  forth  and  to  preach  the  greatness  of 
G-od  in  the  presence  of  all  the  nations  of  the  world.     The 
interior  force  of  the  Holy  Ghost  moved  them  to  this ;  for 
thus  He  acts  with  those  who  will  not  that  their  talents  be 
buried  in  the  earth,  or  that  their  gifts  be  idle,  even  for  a 
moment,  but  instantly  come  forth  to  the  light,  and  are  will 
ing  to  be  employed  for  the  salvation  of  souls.     With  this  I 
will  confirm  myself  in  that  which  has  been  already  said,(2) 
that  as  it  is  a  vice  of  pride,  to  issue  forth  to  preach  and  to 
deal  with  souls,  without  having  first  received  virtue  from 
on  high  ;  so  is  it  a  vice  of  pusillanimity,  not  to  issue  forth 
when  we  have  received  it,  and,  as  St.  Gregory  says,  both 
extremes  are  very  dangerous.  (3) 

3.  Consider,  ivith  what  great  spirit" and  efficacy  the  apostles 
declared  the  wonderful  works  of  Almighty  God;  for  every 
spirit  moves  to  speak  that  which  is  according  to  itself;  the 
spirit  of  the  world,  which  holy  David  calls  "  Magniloqua," 
speaks  "  proud  things"(4)  cf  the  world  ; — the  spirit  of  the 
flesh,  carnal  greatnesses ; — our  own  spirit,  our  own  great 
nesses.     But  'the    Divine  Spirit  abhors  these  greatnesses,* 
and  will  only  recognise  them,  that  He  may  bring  them  to 
contempt,  because  He  holds  them  for  things  base,  and  only 
inspires  and  moves  men  to  speak  of  the  greatnesses  of  Al 
mighty  God,  and  of  His  virtues  and  excellences,  of  His 

(2)  Med.  xvii.  p.  2. 
(3)  3  p.  p.  Pastor  ad  Monit.  xxvi. 
(4)  Ps.  xi.  14.    S.  Ber.  Ser.  de  Spirit,  de  Consci.  ad  Monach.  Cisters. 


OF  THE  WORKS  OF  THE  HOLY  GHOST.     21  3 

benefits  and  mercies,  of  His  works  and  mysteries;  He  moves 
them  also  to  think  highly  of  God,  and  of  all  that  belongs 
to  Him  ;  to  speak  of  Him  when  expedient,  not  with  tepi 
dity  and  coldness  of  mind,  but  with  "  tongues  of  fire,"  and 
with  admirable  fervour,  in  such  a  manner  as  to  excite  the 
hearers  to  great  admiration  and  amazement,  acknowledging 
in  him  that  speaks  the  divinity  of  the  Spirit  that  moves 
him  to  speak. 

Colloquy. — 0  divine  Spirit,  illustrate  my  soul,  that 
I  may  know  the  greatness  of  God,  and  move  my 
tongue  to  speak  of  them  with  so  great  fervour,  that 
Thou  mayest  be  glorified,  my  neighbour  edified,  and 
myself  more  inflamed  by  Thy  love.  Amen. 

POINT  II. 

"  But  others,  mocking,  said,  These  men  are  full  of  new 
wine.  But  Peter,  standing  up  with  the  eleven,  lifted  up 
his  voice,  and  spoke  to  them :  Ye  men  of  Judea,  and  all  you 
that  dwell  in  Jerusalem — these  are  not  drunk,  as  you  sup 
pose,"  but  full  of  the  Holy  Ghost.  (5) 

1.  We  are  to  consider  first  that  there  are  never  wanting 
wiclced  men  to  scorn  the  good,  and  to  turn  to  ridicule  the 
works  of  God,  judging  rashly  of  them,  and  interpreting 
them  in  an  evil  sense ;  as  the  high  priest,  Eli,  seeing  the 
mother  of  Samuel  praying  in  the  Temple,  "  and  only  her 
lips  moved,  but  her  voice  was  not  heard  at  all,"(6)  thought 
her  to  be  drunk,  attributing  that  to  drunkenness  which 
proceeded  from  the  fervour  of  the  spirit.  And  when  our 
Lord  first  began  to  preach,  His  kinsmen  judged  His  fervour 
to  be  fury ;  so  now  these  unhappy  and  miserable  men 
judged  them  to  be  "full  of  new  wine,"  who  were  replen 
ished  with  the  Holy  Ghost.  This  our  Lord  sometimes 
suffers  to  exercise  the  just  in  humility  and  patience,  to  let 

(5)  Act.  ii.  13.  (6)  1  Keg.  i.  13. 


214  MEDITATION  XXIV. 

them  see  how  erroneous  the  judgments  of  men  are,  and  to 
teach  them  to  make  no  account  of  them ;  to  teach  them 
also  not  to  judge  rashly  of  what  they  do  not  understand, 
especially  of  the  actions  of  holy  persons,  but  to  reverence 
them  with  silence  and  admiration,  or  else  to  enquire,  as 
some  did  upon  this  day,  saying — "  Quidnam  vult  hoc  esse? 
— What  meaneth  this?" 

2.  The  apostles,  moved  by  the  Holy  Ghost,  took  occa 
sion  from  that  derision  to  preach  the  faith  of  Christ,  an 
swering  the  demands  of  some,  that  they  might  thus  dis 
cover  the  errors  of  others ;  and  so  St.  Peter  as  head  of 
the  apostles,  taking  the  first  place,  said  to  them,  that  those 
who  were  with  him  were  not  full  of  wine,  as  it  was  "  but 
the  third  hour  of  the  day,"  and  that  such  things  should 
cot  be  presumed  of  holy  men,  and  on  such  a  holy  day,  but 
that  they  were  full  of  that  Holy  Spirit  whom  God  had 
promised  by  the  prophet  Joel  :(7)  as  if  he  had  said — "  These 
indeed,  are  full  of  wine ;  but  not  of  that  corporal  wine 
which  you  suppose,  but  of  another  wine,  much  stronger, 
which  is  the  Spirit  of  God,  and  His  inflamed  love,  because 
He  hath  u  brought''  them  u  into  the  cellar  of  "  His  spiri 
tual  "  wine,"  (8)  and  "  hath  inebriated  them  "  with  the 
abundance  and  sweetness  of  His  love. 

Colloquy. — 0  lover  of  souls,  bring  my  soul  into 
this  cellar,  and  vouchsafe  to  fill  her  with  the  variety 
and  abundance  of  precious  wines,  laid  up  there,  filling 
me  with  charity,  and  with  all  the  actions  and  affec 
tions  which  proceed  from  it.  Thou  hast  drunk  of 
this  wine,  and  hast  invited  Thy  friends  to  drink  of  it, 
saying,  "drink,  and  be  inebriated,  my  dearly  be 
loved  :"(9)  and  although  I  deserve  not  the  name  of  a 
friend,  yet  that  I  may  be  made  a  friend,  I  beseech 
Thee  to  invite  me,  and  give  me  to  drink  in  so  great 

(7)  Joel  ii.  28.  (8)  Cant.  ii.  4.  (9)  Cant.  v.  1. 


OF  THE  WORKS  OF  THE  HOLY  GHOST.     215 

abundance,  that,  as  one  made  drunk  by  Thy  love,  I 
may  go  forth  of  myself,  and  forgetful  of  all  other 
things,  I  may  desire  nothing  but  Thee  alone.  Amen. 

POINT  III. 

1.  Consider  thirdly  the  excellent  sermon  which  St.  Peter 
the  apostle  made,  giving  testimony  of  Christ  crucified,  and 
in  which  he  discovered  the  great  virtues  which  the  Holy 
Ghost  had  imparted  to  him,  and  which  the  preachers  of  the 
Gospel  ought  to  have. 

.  The  first  was  great  wisdom  and  dexterity  in  proposing 
the  verities  and  mysteries  of  Christ  our  Lord,  proving  and 
confirming  them  with  most  effectual  testimonies  from  the 
sacred  Scriptures,  the  Prophets,  and  the  Psalms. 

ii.  The  second  was  great  liberty  of  spirit,  with  great  for 
titude  and  courage  of  heart,  for  Peter  whom  the  voice  of  a 
weak  maid  had  already  forced  to  tremble  and  deny  his 
master,  now  with  the  virtue  and  fortitude  which  the  Holy 
Ghost  had  given  him,  confessed  and  preached  before  an 
innumerable  assembly  of  men,  that  Christ  whom  they  had 
crucified,  was  risen  again,  was  their  God,  their  Messiah, 
and  their  Saviour.  And  with  equal  liberty  he  bore  testi 
mony  to  the  same  before  Annas  and  Caiphas,  and  before 
all  the  princes  of  the  priests  who  wondered  at  his  constancy, 
and  command  him  with  threatening,  that  he  should  not 
"  speak  at  all,  nor  preach  in  the  name  of  Jesus  ;''(10)  these 
he  answered  very  boldly,  saying : — "  If  it  be  just  in  the 
sight  of  God,  to  hear  you  rather  than  God,  judge  ye,  for 
we  cannot  but  speak  the  things  which  we  have  seen  and 
heard."  And  the  like  did  the  rest  of  the  apostles,  who, 
for  this  cause,  offered  themselves  to  many  troubles,  and 
rejoiced  "  to  suffer  for  the  name  of  Jesus,"  for  which  cause 

(10)  Act.  iv.  18. 


216  MEDITATION  XXIV. 

it  was  said  of  them: — "  and  they  spake  the  word  of  God 
with  eonfidence."(ll) 

iii.  The  third  was  great  zeal  and  fervour  in  their  words, 
which  penetrated  and  stung  the  hearts  of  their  hearers,  in 
such  a  mariner  that  those  who  a  little  before  held  the 
apostles  *'  for  drunk,"  presently  "  had  compunction  in 
their  heart,  and  said  to  Peter,  and  to  the  rest  of  the  apos 
tles,  What  shall  we  do,  men  and  brethren,' '(12)  that  we 
may  be  saved?  And  they  who,  with  execrable  cruelty, 
cried  out  a  little  before  to  have  Christ  crucified,  now  with 
great  compunction  and  tenderness  of  heart,  crave  to  be 
baptized  in  the  name  of  Christ.  O  marvellous  change 
wrought  by  the  virtue  of  the  most  High  !  O  immense 
power  of  the  Divine  Spirit !  who  but  God  Himself  could 
give  such  wisdom  and  such  fortitude,  with  such  great  fer 
vour,  to  preachers  so  rude  and  cowardly  ?  And  who  but 
His  Spirit  could  change  and  mollify  the  hard  and  stony 
hearts  of  such  an  audience  ? 

Colloquy.' — Come,  0  Holy  Spirit,  upon  the  preach 
ers  of  Thy  church,  and  upon  the  faithful  who  hear 
them,  and  work  in  the  one,  and  in  the  other,  this 
marvellous  change,  to  the  end  that  our  Kedeemer 
may  be  obeyed,  and  be  loved  by  all,  and  Thy  divine 
will  may  be  known,  and  held  in  worship  by  all  men. 
Amen. 

2.  Consider,  "they  that  received  His  word  were  baptized, 
and  there  were  added  in  that  day  about  three  thousand 
sow?*;"  (13)  which  number  is  mysterious,  for  the  most 
holy  Trinity  chose  them,  each  of  the  three  Divine  Persons 
appropriating  to  Himself  a  thousand  of  these  souls  as  the 
first-fruits  of  the  innumerable  souls  that  were  to  receive 
His  holy  law;  as  in  the  same  manner,  in  another  sermon, 

(11)  Act.  iv.  31.  (12)  Act.  ii.  37.  (13)  Act.  ii.  41. 


OF  THE  WORKS  OF  THE  HOLY  GHOST.     217 

five  thousand  were  converted, (14)  in  recompense'of  the  Jive 
wounds  which  Christ  received  on  the  cross.  Oh  what  joy 
did  Christ  our  Lord  feel  when  He  saw  that  His  Father  had 
drawn  so  many  souls  to  His  service,  fulfilling  the  promise 
which  He  had  formerly  made,  saying: — "  If  He  shall  lay 
down  His  life  for  sin,  He  shall  see  a  long-lived  seed."(15) 
Oh  what  feasts  did  the  angels  make  in  heaven  for  the  con 
version  of  so  many  sinners,  as  they  rejoice  so  greatly  for 
the  conversion  of  one  !  (16)  Oh  what  joy  did  the  Virgin 
Mary  feel,  seeing  so  many  acknowledge  the  Divinity  of  her 
beloved  Son,  in  whose  conversion  she  likewise  had  no  little 
part ;  for  whilst  the  apostles  preached  to  the  people,  she 
prayed  with  exceeding  great  fervour,  negotiating  with  Al 
mighty  God  the  prosperous  success  of  their  preaching  !  Oh 
how  joyful  were  the  apostles  themselves  to  see  so  great  an 
abundance  of  fish  caught,  with  one  only  cast  of  their  net, 
for  they  were  engaged  all  that  day  in  instructing  the  con 
verted  in  the  mysteries  of  their  faith,  in  moving  them  to 
do  penance  for  their  sins,  and  finally  in  baptizing  them, 
our  Lord  giving,  as  St.  Peter  offered  them,  the  gifts  of  the 
Holy  Ghost,  with  which  they  remained  full  of  holiness  and 
spiritual  gladness.  From  all  this  I  ought  to  draw  affec 
tions  of  great  joy  and  praises,  rejoicing  in  my  heart  to 
see  Christ  our  Lord  acknowledged  and  worshipped  by  so 
many  souls,  and  congratulating  Him  on  so  happy  and 
abundant  a  harvest. 

Colloquy. — 0  most  sweet  Jesus,  how  happily  dost 
Thou  begin  to  fulfil  that  which  Thou  saidst :—"  If  I 
be  lifted  up  from  the  earth,  I  will  draw  all  things  to 
myself :"  (17)  now  Lord,  Thou  art  "  ascended  on 
high,"  and  hast  given  "  gifts  to  men," (18)  and  in 

(14)  Act.  iv.  4.  (15)  Isa.  liii.  10. 

(16)  Luc.  xv.  7.  (17)  Joan.  xii.  32. 

(18)  Ephes.  iv.  8.    Ps.  lxvii.,19. 


218  MEDITATION  XXV. 

recompense  of  that  which  Thou  hast  given,  hast 
likewise  "  received  gifts  in  men,"  they  giving  them 
selves  by  Thy  grace  to  Thee,  and  Thou  admitting 
them  into  Thy  service :  give  unto  me  likewise,  O 
Lord,  Thy  gifts,  and  receive  of  me  those  which  Thou 
givest  me,  that  I  may  be  wholly  Thine,  world  without 
end.  Amen. 


MEDITATION  XXV. 

ON  THE  MOST  EXCELLENT  MANNER  OF  LIFE  WHICH  THE  HOLY  GHOST 
INSPIRED  INTO  THE  FIRST  CHRISTIANS. 

POINT  I. 

They  who  were  baptised,  "  were  persevering  in  the  doc 
trine  of  the  apostles,  and  in  the  communication  of  the  break 
ing  of  bread,  and  prayers."  (1) 

1.  Here  we  are  to  consider  how  it  is  proper  to  the  Holy 
Ghost  to  inspire  into  the  just,  whose  souls  He  fills  with 
Himself,  three  principal  exercises  of  virtue,  with  which 
they  preserve  and  augment  sanctity. 

i.  The  first  is,  to  "persevere  in  tlie  doctrine  of  the  apos 
tles,"  that  is,  to  exercise  themselves  in  the  hearing  of 
sermons,  and  in  the  reading  of  sacred  and  holy  books,  the 
more  to  confirm  themselves  in  faith*  and  the  more  to  pene 
trate  into  and  to  move  their  affections  towards  the  doctrine 
of  the  Gospel,  wholly  flying  all  that  which  is  contrary,  or 
which  may  make  us  lukewarm  or  remiss  in  the  faith  and 
estimation  which  we  ought  to  have  of  the  doctrine  of  the 
apostles. 

ii.  The  second  is,  to  persevere  "  in  the  communication  of 
the  breaking  of  bread,"  that  is,  in  the  communion  of  the 
(1)  Act.  ii.  42. 


EXCELLENT  LIFE  OF  THE  FIRST  CHRISTIANS.          219 

most  holy  Sacrament  of  the  body  of  Christ  our  Lord,  which 
is  that  bread  of  heaven  distributed  to  men  who  live  on 
earth,  to  preserve  and  increase  in  them  the  spiritual  life  of 
grace. 

iii.  The  third  is,  "  to  persevere  in  prayers :"  he  does  not 
say  in  prayer,  but  in  " prayers,"  that  is,  in  every  kind  of 
prayer  such  as  St.  Paul  enumerates  as  "  supplications, 
prayers,  intercessions,  and  thanksgivings,  and  psalms  and 
"hymns,  and  spiritual  canticles,"  and  to  pray  in  each  of  these 
ways,  "  in  every  place  lifting  up  pure  hands"  to  God  with 
out  anger  and  contention. ''(2) 

2.  These  three  things  the  faithful  continued  to  practise 
daily,  the  Holy  Ghost  inspiring  them,  for  all  three  are 
necessary  for  the  sustenance  of  souls,  and  are  the  most 
effectual  means  of  all  for  preserving  the  life  of  grace,  in 
creasing  the  gifts  of  Almighty  God,  and  obtaining  the 
fulness  of  the  Holy  Ghost.  And  so  in  the  Acts  of  the 
apostles  when  we  read  of  the  Holy  Ghost  being  given,  it 
is  always  when  the  apostles  preached  and  laid  their  hands 
upon  the  faithful,  or  prayed :  so  that  the  faithful  received 
the  Holy  Ghost  by  one  of  these  three  ways,  hearing  ser 
mons,  receiving  the  sacraments,  or  uniting  in  prayer.  But 
their  prayers  were  most  fervent,  so  that  as  St.  Luke  says, 
"  When  they  had  prayed,  the  place  was  moved  wherein 
they  were  assembled,  and  they  were  all  filled  with  the 
Holy  Ghost :"  (3)  where  the  place  in  which  they  were 
assembled,  is  said  to  have  moved  or  trembled,  to  signify 
the  fear  and  astonishment  which  their  doctrine  should 
cause  in  the  world,  and  the  change  of  hearts  which  they 
should  work  by  their  example  and  words,  through  the 
power  of  the  Holy  Ghost. 

Colloquy. — 0  most  Holy  Spirit,  my  spirit  is  hungry7, 

(2)  I  Tim.  ii.  1.  -  Ephes.  v.  19.    1  Tim.  ii.  8. 
(3)  Act.  iv.  31. 


220  MEDITATION  XXV. 

nor  have  I  bread  to  sustain  it ;  give  me,  I  beseech 
Thee,  these  "three  loaves,  "(4)  of  doctrine,  communion, 
and  prayer,  with  which  to  relieve  my  wants ;  and 
although  I  cannot  claim  them  as  a  friend,  yet  give 
them  to  me  because  of  my  importunity,  and  recom 
pense  of  the  labours  of  our  most  sweet  friend  Christ 
Jesus,  to  whom  be  honour  and  glory,  world  without 
end.  Amen. 

POINT   II. 

"  And  all  they  that  believed  were  together,  and  had  all 
things  in  common;"  (5)  they  sold  their  possessions  and 
goods,  and  divided  them  to  all,  according  as  every  man  had 
need. 

It  is  likewise  the  property  of  the  Holy  Ghost  to  call  His 
elect  to  the  Evangelical  perfection  which  Christ  our  Lord 
preached,  and  He  therefore  inspired  these  primitive  Chris 
tians  with  the  desire  of  it,  in  order  that  they  might  be  an 
example  to  such  Religious  as  should  succeed  them. 

1.  First,  He  called  them  to  community  life,  with  great 
union  and  charity,  and  thus,  as  St.  Luke  expresses  it, 
"  erant  pariter,"  "  they  were  together''  much  more  in  spirit 
than  in  body ;  and  therefore  he  says  again  afterwards,  that 
"  the  multitude  of  believers  had  but  one  heart  and  one  soul:'* 
(6)  for  though  they  were  many,  and  of  different  nations, 
dispositions,  faculties,  and  talents,  yet  all  were  united  in 
one  love,  one  will,  and  one  -mind,  because  all  had  the  same 
Holy  Ghost  who  united  them  to  Himself  and  to  one 
another,  as  the  soul  unites  together  all  the  members  of  the 
body,  although  they  are  different.  This  was  what  our 
Lord  had  promised  by  the  prophet  Jeremiah: — "I  will 
give  them  one  heart  and  one  way. "(7)  And  Christ  our  Lord 
obtained  from  His  eternal  Father,  that  which  He  asked  of 

(4)  S.  Luc.  xi.  5.  (5)~Act.  ii.  44. 

(6)  Act.  iv.  32.  (7)_Hier.  xxxii.  39. 


EXCELLENT  LIFE  OF  THE  FIEST  CHRISTIANS.        221 

Him  on  the  night  of  His  supper,  that  His  disciples  might 
be  one  as  they  two  were  one,  that  the  world^might  know 
Him  by  this  union. (8) 

Colloquy. — 0  Eternal  Father,  who  makes  "  men  of 
manner  to  dwell  in  a  house,"(9)  grant  this  union  of 
souls  to  all  the  faithful,  who  dwell  in  the  house  of  the 
Church,  and  to  all  who  dwell  in  the  house  of  Religion, 
so  that  men  may  behold  the  union  which  exists  among 
those  who  live  in  Thy  house,  and  so  Thy  Son  may  be 
glorified  in  the  world.  0  Holy  Spirit,  to  whom  it 
belongs  to  bear  testimony  to  Christ  our  Saviour, 
establish  among  all  Thy  disciples  this  sovereign  union, 
that  by  their  mutual  love  they  also  may  bear  tes 
timony,  and  so  their  master  may  be  believed  and 
adored. 

At  this  time  those  wonders  began  to  appear  which  the 
prophet  Isaiah  foretold  when  he  said ; — "  The  wolf  shall 
dwell  with  the  lamb,  and  the  leopard  shall  lie  down  with 
the  kid ;  the  calf,  the  lion,  and  the  sheep  shall  abide  to 
gether,  and  a  little  child  shall  lead  them. "(10)  The  calf 
and  the  bear  shall  feed :  their  young  ones  shall  rest  to 
gether  ;  and  the  lion  shall  eat  hay  like  the  ox.  For  to 
the  flock  of  the  sheep  and  lambs  of  Jesus  Christ,  that  is 
to  His  disciples,  the  Holy  Ghost  joined  in  the  union  of 
perfect  charity,  those  who  in  the  day  of  His  Passion  had 
persecuted  Him  like  wolves,  tigers,  and  lions.  Those  who 
had  been  ravenous  like  wolves,  choleric  like  leopards, 
proud  like  lions,  crafty  like  bears,  and  now  form  but  one 
flock,  with  those  who  had  been  meek,  humble,  and  simple, 
like  sheep  and  lambs,  all  living  in  perfect  agreement,  and 
united  together  in  charity :  all  content  themselves  with 
the  same  food,  and  that  simply  drest,  the  lion  leaving  his 

(8)  Joan.  xvii.  11. 
(9)  Ps.  Ixvii.  7.  (10)  Isa.  xi.  6  et  7,  et  Ixv.  25. 


222  MEDITATION  XXV. 

accustomed  fare  to  take  that  of  the  ox ;  that  is,  the  noble 
adapting  themselves  to  the  fare  of  rude  and  poor  labourers, 
and  all  submit  themselves  with  great  obedience  to  the 
government  of  a  poor  and  humble  fisherman,  whom  Christ 
had  made  the  pastor  of  his  flock.  0  "  change  of  the  right 
hand  of  the  Most  Highl"  0  miracles  of  our  Saviour's 
might  I  "Come  and  behold  ye  the  works  of  the  Lord, 
•what  wonders  He  hath  done  upon  earth  :  making  wars  to 
cease  even  to  the  end  of  the  earth,"(ll)  changing  lions  and 
leopards  into  sheep  and  gentle  lambs. 

Colloquy. — I  give  Thee  thanks,  0  omnipotent 
Saviour,  for  these  changes  wrought  by  the  efficacy  of 
Thy  divine  Spirit;  prosecute,  0  Lord,  this  work 
Thou  hast  begun,  giving  to  all  the  faithful  and  to  all 
religious  this  union,  this  equality,  this  obedience,  and 
this  subjection  to  their  superiors,  in  order  that  by 
these  miracles  of  Thy  grace,  infidels  may  receive  the 
faith,  and  the  faithful  confirm  themselves  in  it,  and 
always  increase  in  Thy  holy  love.  Amen, 

2.  In  order  to  preserve  this  union,  the  Holy  Ghost 
called  the  faithful  to  have  all  things  in  common,  and 
strictly  observe  Evangelical  poverty. — i.  For  first  all 
sold  their  possessions,  goods,  and  moveables,  that  the 
price  might  be  equally  divided  amongst  all,  according  to 
the  necessities  of  each,  and  thus  they  accomplished  the 
counsel  of  Christ  our  Lord,  who  said : — "  If  thou  wilt  be 
perfect,  go  sell  what  thou  hast,  and  give  to  the  poor,  and 
thou  shalt  have  treasure  in  heaven."  (12) — ii.  Secondly, 
in  the  distribution  of  these  goods,  they  did  not  follow 
their  own  private  will  and  opinion,  but  that  of  the 
apostles,  at  whose  feet  they  laid  the  price  of  what  they 
sold,  (13)  to  be  divided  by  them  as  they  chose,  stripping 

(11)  Ps.  Ixxvi.  11.    Ps.  xlv.  10.  (12)  Mat.  six.  21. 

(13)  Act.  iv.  35. 


EXCELLENT  LIFE  OF  THE  FIRST  CHRISTIANS.         223 

themselves  by  these  means  of  all  affection  to  flesh  and 
blood,  and  to  their  own  private  will,  to  follow  the  will  of 
the  ministers  of  Christ  our  Lord. — iii.  Thirdly,  they  re 
nounced  all  property  in  the  things  which  they  used,  so 
that  he  who  possessed  them  did  not  call  them  his  own, 
but  that  "  cold  word,"  "  thine  and  mine,"  (14)  which  is 
the  occasion  of  discords,  and  the  cause  of  charity  growing 
cold,  was  banished  from  their  discourse ;  so  that  in  heart, 
word,  and  work,  they  renounced  all  property  in  anything 
they  possessed,  in  order  to  become  perfect  disciples  of  Jesus 
Christ. 

3.  Hence  it  followed  that  while  all  were  poor,  yet  none 
of  them  suffered  any  need,  (15)  for  that  which  one  had  was 
common  to  all,  and  that  which  all  had  was  common  to 
each,  so  that  they  held  all  things  common  for  the  use  of 
all,  houses  were  common,  garments  were  common,  meat 
was  common,  the  exercises  of  virtues,  labours,  rewards, 
and  crowns  were  common,  so  that  the  whole  multitude 
were  all  one,  and  in  that  one  many  were  all  helping  one 
another. 

Colloquy. — 0  happy  and  blessed  life,  taught  by 
Christ,  adopted  by  inspiration  of  the  Holy  Ghost, 
approved  by  the  apostles,  and  practised  by  these 
disciples,  who  were  the  first  fruits  of  the  Holy  Ghost ! 
(16)  0  most  Holy  Godhead,  who,  being  One  in 
essence,  art  common  to  the  three  persons ;  grant  to 
the  faithful  whom  Thou  hast  called  to  this  state  of 
perfection,  that  they  may  be  all  one,  and  that  every 
one  together  with  what  he  has,  may  be  common  to 
all,  that  so  all  "  having  nothing,"  may  possess  "all 
things,"  and  leaving  all,  may  obtain  a  hundred-fold 
more  than  they  left,  possessing  Thee  the  fountain  of 
all  good,  world  without  end.  Amen.  (17) 

(14)  S.  Chrys.  in  orat.  de  S.  Phil. 

(15)  Act.  iv.  34.  (16)  S.  Basil,  de  Const.  Monast.  c.  19. 

(17J  2  Cor.  vi.  10.    Mat.  xix.  29. 


224  MEDITATION  XXV.  ' 

4.  From  what  has  been  said,  I  ought,  if  I  am  a  religious, 
to  draw  a  great  desire  of  imitating  these  primitive  Chris 
tians,  whom  the  Holy  Ghost  has  proposed  as  an  example 
to  religious,  and  many  of  whom,  by  His  inspiration  actually 
vowed  this  poverty,  in  order  that  it  might  be  more  secure, 
and  more  pleasing  to  Almighty  God.  Thus  it  was  that 
Ananias  and  Saphira  having  sold  their  inheritance,  and 
retained  part  of  the  price  of  it,  were  chastised  severely  by 
St.  Peter  with  sudden  death,  who  told  them  that  they  had 
lied  to  the  Holy  Ghost,  by  whose  inspiration  they  had 
made  that  vow.(18)  But  if  I  am  a  secular,  I  will  conceive 
desires  of  imitating  these  disciples  in  everything  compatible 
with  my  state  of  life,  stripping  myself  of  all  things,  at  least 
in  heart,  since  that  sentence  of  our  Saviour  applies  to  all: 
"  Every  one  of  you  that  doth  not  renounce  all  that  he  pos 
sesses,  cannot  be  my  disciple."  (19) 

POINT  III. 

"  Continuing  daily  with  one  accord  in  the  Temple,  and 
breaking  bread  from  house  to  house,  they  took  their  meat 
with  gladness  and  simplicity  of  heart,  praising  God  and 
having  favour  with  all  the  people.' '(20) 

1 .  It  is  also  the  property  of  the  Holy  Ghost  to  call  the 
elect  to  several  other  means  of  preserving  union  and  perfec 
tion. — The  first  is  "unanimiter"  that  is,  "with  one  accord" 
to  repair  to  the  Temple,  and  continue  there,  performing 
those  exercises  for  which  the  Temple  was  ordained,  such  as 
hearing  together  the  word  of  God,  praying  and  assisting  at 
the  divine  sacrifices,  and  receiving  the  holy  sacraments, 
for  the  Temple  is  the  school  of  Christ,  the  house  of  prayer, 
the  place  of  propitiation  for  our  sins,  and  the  building 
dedicated  to  the  worship  of  God.  In  such  exercises  these 

(18)  Act.  v.  2.    S.  Aug.TSerm.  xxvii.  de  verb.  Apost.  et  alii. 
(19)  Luc.  xiv.  33.        (20)  Act.  ii.  46  et  47,    Luc.  xxiv.  53. 


EXCELLENT  LIFE  OF  THE  FIRST  CHRISTIANS.        225 

disciples  persevered  the  greatest  part  of  the  day,  with  very 
great  contentment  of  mind,  because  the  Holy  Ghost  assisted 
them. 

2.  Having  performed  these  exercises  towards  Almighty 
God,  they  went,  by  the  inspiration  of  the  same  Spirit,  to 
one  another's  houses,  and,  lovingly  and  charitably  inviting 
one  another,  took  their  bodily  food  with  great  gladness,  not 
of  a  sensual  kind,  but  spiritual,  according  to  the  words  of 
David: — "  The  just  feast,  and  rejoice  before  God.''  (21) 
And  to  their  joy  they  united  simplicity  of  heart,  without 
hypocrisy,   or  pretence,  or  any  murmurings  against  one 
another,  but  with  a  sincere  intention  of  pleasing  God,  and 
maintaining  brotherly  charity.     In  them  we  have  an  ex 
ample  how  we  ought  to  eat,  and  to  make  that  action  spi 
ritual,  which  in  its  own  nature  is  carnal. 

3.  Hence  it  was  that   they  were  always  praising  and 
glorifying  God,  to  the  great  edification  of  all  the  people, 
who  loved  them,  and  held  them  in  veneration,  because 
of  the   sanctity  and  charity  whicli  shone  in  them.     Oh 
most  loving  Jesus,  sweet  spouse  of  just  souls,  with  what 
great  reason  mayest  Thou  now  say,  beholding  the  life  of 
this  little  Church  Thy  spouse : — "  Thou  hast  wounded  my 
heart,  my  sister,  my  spouse,  thou  hast  wounded  my  heart 
with  one  of  thy  eyes,"  (22)  that  is,  with   the  union  and 
agreement  of  these  just  persons,  who  are  as  Thine  eyes. 
Eor,  as  the  eyes  are  very  like  one  another,  and  open  and 
shut  together,  and  look  both  together  to  this,  or  that  side, 
and  watch  and  sleep  together,  even  so  these  just  men,  as 
with  one  mind,  go  to  the  Church  together,  pray  together, 
and  hear  Thy  holy  word  together,  and  exercise  the  works 
of  charity  together,  because  all  are  of  one  heart,  and  one 
spirit,  united  amongst  themselves,  and  to  Thee  in  perfect 
love. 

(21)  Ps.  Ixvii.  4.  (22)  Cant.  iv.  9,  S.  Greg.  ibid. 

Vol.  V-15 


226  MEDITATION  XXIV.    ' 

Colloquy. — 0  divine  Spirit,  since  Thou  art  the 
invisible  heart  of  the  Church,  infuse  into  all  her  mem 
bers  the  spirit  of  life,  by  Thy  divine  inspirations,  to 
strengthen  them  and  unite  them  together  in  perfect 
concord  in  all  things  belonging  to  Thy  service,  so 
that  they  may  wound  Thy  heart  with  the  wounds  of 
love,  and  merit  that  Thou  shouldest  love  them,  and 
increase  the  fire  of  Thy  love  in  them.  Amen. 

Before  I  proceed  further  with  this  history,  I  will  insert 
two  meditations,  from  which  the  faithful  of  the  present 
day  may  see  what  help  they  have  from  the  Holy  Ghost, 
towards  attaining  to  the  sanctity  of  the  primitive  Chris 
tians. 


MEDITATION  XXVI. 

OF  THE    MOST   EXCELLENT    PERFECTION  WHICH   THE    HOLY  GHOST  COMMU 
NICATES  BY  MEANS  OF  HIS  INSPIRATIONS,  AND  OF  THE  PROPERTIES 
INCLUDED  IN  THEM. 

POINT  I. 

>  Consider  first,  how  the  Holy  Ghost  makes  like  Himself 
those  whom  He  regenerates  to  the  life  of  grace,  by  the  water 
of  Baptism,  and  leads  them  by  His  inspirations  to  so  great 
a  height  of  sanctity,  that  like  Himself  they  may  be  called 
spirits,  as  Christ  our  Lord  expressly  taught  when  He 
said  to  Nicodemus  : — "  That  which  is  born  of  the  flesh  is 
flesh  ;  and  that  which  is  born  of  the  Spirit  is  Spirit.  The 
Spirit  breathes  where  He  wills,  and  thou  nearest  His  voice, 
but  thou  knowest  not  whence  He  cometh,  and  whither  He 
goeth  ;  so  is  every  one  that  is  born  of  the  Spirit.  "(1)  That 
is  to  say,  as  he  who  is  born  of  flesh  by  carnal  generation 
is  in  all  things  like  him  who  begot  him,  and  from  whom 
(1)  Joan.  iii.  6. 


OF  THE  INSPIRATIONS  OF  THE  HOLY  GHOST.       227 

he  received  his  nature  and  natural  properties  and  inclina 
tions  ;  for  instance,  as  one  man  begets  another  man  like 
himself  in  that  which  is  proper  to  man,  although  he  does 
not  actually  attain  to  the  full  perfection  of  his  nature,  till 
he  has  grown  to  a  more  perfect  age :  so  after  a  certain  pro 
portion,  that  which  is  born  of  the  Holy  Ghost  by  spiritual 
generation  is  like  the  same  Spirit  from  whom  he  received 
the  graces,  virtues,  and  gifts,  which  are  a  sort  of  participa 
tion  in  the  divine  nature,  and  by  virtue  of  these  he  may 
be  called  spirit,  that  is  to  say,  a  spiritual  man  like  the 
Holy  Ghost,  who  spiritually  begot  him.  And,  therefore, 
St.  Augustine  says  : — "  Si  nascaris  de  spiritu  hoc,  eris  ut 
ille."  "  If  them  art  born  of  the  Holy  Ghost,  thou  wilt 
be  such  as  He  is/ '(2)  and  by  His  grace  thou  mayest  live 
in  flesh,  as  if  thou  wert  a  spirit,  free  from  the  influence  of 
the  flesh,  full  of  the  light  of  truth,  rich  in  virtues,  inflamed 
with  fervent  affections,  imitating  Him  in  His  perfect 
method  of  performing  His  works. 

Colloquy. — 0  most  Holy  Spirit,  what  thanks  oug%ht 
I  not  to  give  to  Thee  for  this  so  high  dignity,  that 
Thou  grantest  to  a  man  of  flesh,  both  to  be,  and  to  be 
called  spirit  as  Thou  art.  0  most  loving  Father, 
who  begettest  Thy  sons  in  such  a  manner  as  to  be 
also  within  them  Thyself,  aiding  them  to  grow  up  and 
to  wort,  in  order  that  they  may  come  to  be  perfect 
as  Thou  art  perfect ;  since  Thou  hast  now  begotten 
me  by  Baptism,  instruct  me  what  I  am  to  do,  that  so 
my  works  may  be  like  Thine,  and  that  I  may  attain 
to  be  made  one  spirit  with  Thee,  world  without  end. 
Amen. 

Then  I  may  discourse  upon  three  remarkable  properties 
of  the  Holy  Ghost,  as  displayed  in  the  work  of  His  in 
spiration,  which  are  mentioned  in  the  words  of  our  Lord, 
(2)  Tract,  xii.  in  Joan. 


228  MEDITATION  XXVI. 

quoted  above,  viz. — i.  absolute  liberty, — ii.  powerful  effi 
cacy, — iii.  and  great  secrecy  in  His  means  and  ends ;  and 
how  far  we  may  imitate  Him  in  these  respects  shall  be  laid 
down  in  the  ensuing  points. 

POINT  II. 

1.  The  first  property  of  the  Holy  Ghost  is  that — "  Ubi 
vult  spirat," — "  Be  breath  etk  where  He  will,"  that  is,  He 
performs  His  work  of  inspiration  with  great  liberty,  not  by 
force,  for  none  can  force  Him  ;  not  out  of  fear,  for  there  is 
nothing  that  can  make  Him  afraid;  not  for  His  own 
interest,  because  He  expects  no  reward  from  His  crea 
tures;  not  under  any  obligation  of  justice,  because  none 
can  lay  Him  under  obligation  by  their  merits ;  He  inspires 
only  because  it  is  His  will,  and  because  His  infinite 
bounty  inclines  Him  to  do  us  this  good  out  of  pure  grace. 
He,  therefore,  imparts  His  inspirations  to  such  persons  as 
He  wills,  at  such  times  as  He  wills,  and  in  what  manner 
He  wills,  often  or  seldom,  with  great  force,  or  with  little, 
moving  them  to  such  things  as  He  Himself  wills,  accord 
ing  to  the  disposition  of  His  divine  providence,  "  dividing 
His  graces  and  favours, — "  prout  vult," — "  according  as 
He  wills."(3)  At  the  same  time  He  shows  His  infinite 
liberality,  in  giving  these  inspirations  to  all  when  unlocked 
for,  and  under  all  manner  of  circumstances. — i.  First,  He 
gives  them  to  him  who  does  not  ask  for  them,  or  think  of 
asking  for  them. — ii.  Secondly,  to  him  who  does  not 
deserve  them,  and  who,  on  account  of  his  sins,  is  unworthy 
of  them. — iii.  Thirdly,  to  him  who  will  not  have  them, 
but  like  Saul,  contradicts  and  resists  them.  (4)  But  after 
all,  those  to  whom  He  gives  them  most  frequently  and 
efficaciously,  are  the  just,  whom  He  has  elected  as  the 
, sons  of  His  love,  of  whom  the  apostle  St.  Paul  says: — 

(3)  1  Cor.  xii.  11.  (4)  S.^Bern.  Serm.  xxxii.  in  Cant. 


OF  THE  INSPIRATIONS  OF  THE  HOLY  GHOST.       229 

"  Whoever  are   led   by  the  Spirit   of  God,  they  are  the 
sons  of  God. ''(5) 

Colloquy. — 0  happy  sons,  who  have  the  Spirit  of 
God  for  your  associate  and  companion  !  0  divine 
Spirit  since  Thou  breathest  where  Thou  wilt,  because 
Thou  art  essentially  God,  show  Thy  goodness  to  me 
willingly  according  to  Thy  power,  frequently  instruct 
ing  me  what  to  think,  speak,  and  do,  that  being 
moved  by  Thee,  I  may  be  in  all  things  like  Thee. 
Amen. 

i.  The  just  man,  who  is  a  perfect  child  of  the  Spirit,  is 
guided  in  an  excellent  way  ~by  His  inspiration  to  do  His 
will  in  all  things;  not  evil  things,  nor  forbidden,  nor  vain, 
nor  yet  trifling,  because  the  Holy  Ghost  does  not  prompt 
to  such  things,  but  always  to  things  good,  holy,  and  profit 
able  ;(6)  and  how  He  does  these  with  absolute  liberty  of 
spirit;  not  by  constraint,  as  a  servant;  not  with  repug 
nance,  or  weariness,  like  the  lukewarm ;  not  for  fear  of 
hell,  like  the  imperfect ;  not  with  reward  for  his  principal 
object,  like  a  hireling;  but  because  he  desires  to  please 
Almighty  God,  and  love  virtue ;  so  that,  although  there 
were  no  hell  at  all,  he  would  not  sin,  because  there  is  no 
hell  so  terrible  to  him  as  sin ;  and  although  there  were  no 
reward  at  all,  he  would  not  omit  to  perform  what  God 
commands,  because  he  counts  it  his  best  reward  to  obey 
Him,  and  has  within  himself  a  living  law,  which  inclines 
him  to  will  all  that  God  wills.  It  is  in  this  conformity  to 
the  divine  Spirit  that  his  perfect  liberty  of  spirit  consists, 
according  to  those  words  of  the  apostle  St.  Paul : — "  The 
Lord  is  a  Spirit,  and  where  the  Spirit  of  the  Lord  is,  there 
is  liberty.'1  (7)  Hence  it  is,  that  as  the  Holy  Ghost  in 
fuses  His  inspirations  both  into  good  and  bad,  because  He 
desires  in  this  to  show  His  bounty ;  so  the  just  man,  moved 

(5)  Eom.  viii.  14.  (6)  1  Joan.  iii.  9.  (1)  2  Cor.  iii.  17. 


230  MEDITATION  XXVI. 

"by  His  inspiration,  is  good  to  all,  both  friends,  and  also 
enemies,  and  such  as  contradict  and  persecute  him,  show 
ing  in  this  that  he  is  the  son  of  Almighty  God,  and  pos 
sesses  His  divine  Spirit. 

ii.  He  always  does  his  own  will,  because  he  has  placed 
his  will  in  the  will  of  God,  and  of  His  divine  Spirit ;  in 
doing,  therefore,  the  will  of  God,  he  does  his  own  will, 
because  his  own  will  is  no  other  than  the  will  of  God. 
For  which  reason  St.  Bonaventura  says,  that  those  who 
are  conformed  to  the  divine  will,  are  as  Gods,  omnipotent, 
to  do  what  they  will.  (8) 

Colloquy. — 0  my  soul,  if  thou  desirest  this  sove 
reign  omnipotence,  only  will  what  God  wills,  and  thus 
thou  wilt  obtain  it ;  resolve  at  length  to  deny  thine 
own  will,  and  resign  it  to  the  divine  will,  and  thus 
whilst  thou  always  fulfillest  the  will  of  God,  thou 
Milt  likewise  fulfil  thine  own.  0  God  of  my  soul, 
from  henceforth  I  resolve  to  will  what  Thou  wiliest, 
not  by  constraint,  but  voluntarily;  not  for  fear  of 
interest,  but  for  pure  love  ;  so  that  my  will  may 
come  to  please  Thee  as  Thine  pleases  me. 

Hence  I  will  gather  the  signs  for  distinguishing  the 
inspirations  of  the  good  Spirit,  from  the  contrary  sugges 
tions  of  the  bad,  from  which  proceed  repugnance,  weariness, 
Ivathing,  and  horror,  to  fulfil  the  will  of  God  and  His  holy 
law.  But  the  fear  of  hell  and  Jiope  of  reward  may  also 
proceed  from  the  Holy  Spirit,  who  does  not  always 
suggest  that  which  is  most  perfect,  but  is  wont  to  begin 
with  that  which  is  less  perfect. 

POINT  III. 

2.  The  second  property  of  the  Holy  Ghost  is,  that  when 
He  breathes, — "  Vocem  ejus  audis  :"  "  We  hear  His  voice :" 
where  He  discovers  If  is  omnipotence  in  various  ways. 
(8)  In  dicta  Salutis,  tit.  Ixxxvi.  1 . 


OF  THE  INSPIRATIONS  OF  THE  HOLY  GHOST.       231 

i.  First,  in  this,  that  when  He  is  pleased  to  breathe  into  a 
soul  no  gates  can  be  shut  against  Him,  nor  any  obstacle 
hinder  His  entrance,  nor  is  it  possible  to  avoid  hearing 
His  voice;  that  is,  feeling  His  touch,  and  inspiration,  and 
what  He  means  and  wills  by  it,  although  the  man  is  free 
not  to  yield  consent  to  it. (9)  And  possesses  the  power 
peculiar  to  Himself  of  entering  immediately,  and  in  an 
instant  into  our  understanding  and  will,  and  imprinting  at 
once  whatever  knowledge  or  good  affection  He  will,  because 
He  is  absolute  Lord  of  our  spirit,  and  in  it,  and  by  it,  He 
can  speak  of  anything  corporeal  or  incorporeal,  at  His 
pleasure,  with  or  without  sensible  figures  in  the  imagina 
tion.  Bat  His  omnipotence  and  bounty  reaches  yet 
further,  for  He  has  the  power  and  means  of  breathing  into 
us  in  such  a  manner,  that  we  not  only  hear  His  voice,  but 
consent  to  it,  and  obey  those  words  which  He  speaks 
within  us,  yet  not  by  force  and  necessity,  but  with  un 
speakable  sweetness  and  contentment,  our  will  being  so 
changed,  that  we  say  with  St.  Paul: — "  Domine,  quid  me 
vis  facere  ;"  "  Lord,  what  wilt  Thou  have  me  to  do?"(10) 
Hence  it  comes  to  pass  that  the  spiritual  man,  moved  by 
the  divine  Spirit,  has  the  same  force  and  means  of  effect 
ing  whatever  He  will  for  the  service  of  Almighty  God, 
however  hard  and  difficult,  breaking  down  the  walls  of 
difficulties  to  accomplish  His  will,  being  in  this  point 
made  like  to  the  Holy  Ghost,  by  whom  he  is  moved. 

Colloquy. — 0  most  Holy  Spirit,  since  Thou  art 
absolute  Lord  of  all  my  powers,  knock  at  the  gates 
of  my  soul  and  open  them ;  knock  so  efficaciously  that 
without  delay  I  may  open  to  Thee  at  once,  that  Thou 

(9)  S.  Bern.  Ser.  xlv.  in  Cant.     Heb.  iv.  12. 

(10)  Act.  ix.  6.     S.  Th.  1,  p.  q.  cv.  art.  3  et  4,  et  q.  cxi.  art.  2  ;  ct  2,  q, 
clxxiii.  art.  2. 


232  MEDITATION  XXVI. 

mayest  do  in  me,  and  with  me,  according  to  Thine 
own  will."(H) 

ii.  I  will  consider,  secondly,  that  as  every  man  has  his 
own  peculiar  tone  of  voice,  by  which  he  is  recognised,  and 
comes  to  be  known  and  distinguished  from  others ;  and  as 
Job  says  : — "  the  ear  discerning  words ;''  (12)  even  so  the 
inward  inspiration  of  tlie  Holy  Ghost  has  its  particular 
properties  and  signs  which  the  ear  of  the  soul  recognises, 
and  thus  knows  that  it  is  God  who  speaks,  and  distin 
guishes  His  voice  from  the  voice  of  the  evil  spirit,  which 
has  very  contrary  signs  and  properties.  All  this  is  evident 
from  the  effects  inwardly  produced  in  souls  ;  for  the  Holy 
Ghost,  by  His  voice  softens  hearts  that  are  hardened, 
bows  down  the  rebellious,  makes  the  contemptuous  meek, 
inflames  the  frozen,  strengthens  the  feeble,  raises  the 
dejected,  brings  back  the  distracted  to  recollection,  fixes 
the  inconstant,  comforts  the  sad,  and  calms  the  troubled ; 
(13)  He  makes  the  proud  man  humble,  the  angry  mild, 
the  covetous  poor  of  spirit,  such  as  love  their  own  ease 
and  convenience,  temperate,  and  mortifiers  of  their  flesh. 
And  this  He  does  with  a  certain  kind  of  command  and 
majesty,  no  less  sweet  than  efficacious,  terrifying  the 
wicked  with  fear,  that  they  may  amend,  and  making  the 
good  and  godly  tremble,  that  they  may  reverence  Him  the 
more  ;  but  always  producing  in  the  end,  justice,  joy,  and 
tranquillity.  The  contrary  of  all  this  the  evil  spirit  works 
by  his  voice,  although  in  a  dissembling  manner. 

Colloquy. — 0  divine  Spirit,  "  speak"  within  me, 
"  for  Thy  servant  heareth."  (14)  Thou  sayest  that 
Thou  desirest  to  hear  my  voice,  and  I  desire  much 
more  to  hear  Thine;  "  make  me,"  therefore,  "hear 

(11)  Apoc.  iii.  20.  (12)  Job  xii.  11,  cap.  xxxiv.  3. 

(13)  S.  Greg.  1.  xxix.  Mor.  cap.  12.  (14)  1  Reg.  iii.  10. 


OF  THE  INSPIRATIONS  OF  THE  HOLT  GHOST.       233 

Thy"  divine  "voice,"(15)  and  to  feel  the  effects  of  it, 
that  I  may  answer  Thy  voice  with  mine,  by  doing 
such  works  as  may  resemble  Thine.  Amen. 

iii.  Hence  I  will  gather,  that  the  spiritual  man,  moved 
by  the  Holy  Ghost,  has  his  voices,  by  which  he  is  known  to  be 
such,  because  they  are  like  those  of  the  Holy  Ghost,  who 
moves  him.  And  his  voices  are  these;  modesty  in  his 
countenance,  gravity  in  the  motions  of  the  body,  purity 
and  discretion  in  words,  promptitude  in  obedience,  temper 
ance  in  food,  joy  in  persecutions,  constancy  in  labours, 
humility  in  subjecting  himself  to  all  men,  diligence  in  the 
exercises  of  divine  worship,  fervour  in  prayer,  and  zeal  in 
aiding  and  assisting  souls.  These  and  other  such  works 
are  the  voices  of  him,  who  is  a  true  child  of  the  Holy 
Ghost,  and  is  moved  by  His  inspiration,  and  by  these  also 
he  is  known ;  for  the  tree  is  known  by  its  fruit. 

POINT  IV. 

3.  The  property  of  the  Holy  Ghost  is,  that  although 
He  breathes  into  us  in  such  a  manner  that  we  hear  His 
voice,  yet, — "  Nescis  uncle  venial,  aut  quo  vadat :"  We 
know  not  "  whence  He  cometh,  and  whither  Hegoethf  for 
He  purposely  conceals  His  coming  in,  and  going  out,  His 
beginnings  and  endings,  disposing  all  things  in  a  wonder 
ful  manner  by  His  providence. 

i.  For,  first,  He  hides  from  us  the  coming  of  His  divine 
inspiration,  as  regards  the  time,  place,  exercise,  and  occa 
sion  of  it.  Sometimes  He  comes  on  festival  days,  some 
times  on  working  days,  at  one  time  by  day,  at  another 
time  by  night ;  now  in  the  morning,  then  in  the  evening  ; 
sometimes  He  comes  in  the  church,  or  oratory ;  sometimes 
in  the  street,  or  in  the  fields ;  sometimes  in  time  of  prayer, 
mass,  or  sermon;  at  other  times  in  the  midst  of  our 
(15)  Cant.  viii.  13. 


234  MEDITATION  XXVI. 

business  and  exterior  works  ;  sometimes  He  enters  by  the 
sight,  when  we  are  looking  at  some  devotional  image;  at 
other  times  by  the  ear,  when  we  are  hearing  some  good 
discourses,  or  by  the  taste,  or  touch,  whilst  we  are  suffer 
ing  some  sorrow  or  affliction.  Lastly,  it  cannot  be  known, 
as  He  himself  said  to  Job : — '•  by  what  way  is  the  light  of 
divine  illuminations  spread,  and  the  heat  of  divine  influ 
ences  divided  upon  the  earth ;"  (16)  He  would  have  us: 
always  rely  upon  His  providence,  and  acknowledge  with 
humility  our  dependance  upon  it,  confessing  that  our  own 
industry  is  not  sufficient  to  obtain  so  great  a  favour,  and 
when  it  is  given  us,  that  it  is  not  for  our  merits,  but  from 
the  liberality  of  the  Giver. 

Colloquy. — 0  giver  of  gifts,  visit  me  often  with 
Thy  divine  inspiration,  and  come  to  me  by  what  way 
Thou  wilt,  for  I  desire  to  remain  ignorant  of  it,  in 
order  to  be  humbled,  believing  that  Thou  canst 
favour  me  in  any  place  and  time. 

ii.  In  the  same  manner,  the  Holy  Ghost  hides  thai 
ivhick  He  intends  by  His  inspirations,  for,  although  we 
know  it  to  be  His  will  that  we  should  obey  by  doing  the 
good  which  He  inspires  us  to  do  for  His  glory  and  our 
salvation,  yet  we  know  not  His  particular  end  and  pur 
pose  ;  for  many  times  with  little  beginnings,  He  has  great 
ends  in  view,  and  by  great  impulses  moves  to  certain 
tilings,  the  ends  which  cannot  be  known  until  the  issue 
discovers  them,  as  was  the  case  with  St.  Paul,  when  he 
said  : — "  Behold,  being  bound  in  the  spirit,  I  go  to  Jeru 
salem,  not  knowing  the  things  which  shall  befall  me 
there.' (17)  For  it  is  the  will  of  the  Holy  Ghost,  that 
surrendering  our  own  judgment  and  will,  we  should  obey 

(16)  Job  xxxviii.  24.    S.  Greg.  xxix.  Mor.  cap.  12. 
(17)  Act.  xx.  22. 


OF  THE  INSPIRATIONS  OF  THE  HOLY  GHOST.      235 

His  holy  inspirations,  depending  wholly  upon  His  loving 
providence  as  to  the  end  which  He  has  in  view. 

Colloquy. — 0  most  loving  Father,  inspire  me  that 
which  is  agreeable  and  conformable  to  Thy  holy  law, 
for  it  is  enough  for  me  to  know  the  final  end  which 
Thou  hast  in  view,  to  make  me  obey  Thee  in  the 
other  means  and  ends  which  Thou  ordainest. 

iii.  Hence  I  am  to  learn  two  things,  (a)  First,  that  if 
I  am  moved  by  the  Holy  Ghost,  although  I  perform  works 
before  other  which  discover  the  virtue  of  my  soul,  yet  I 
ought  to  hide  from  them  my  ends  and  intentions,  contenting 
myself  with  their  being  known  only  to  Almighty  God,  lest 
the  thief  of  vain-glory  rob  me  of  my  treasure ;  neverthe 
less,  it  is  necessary  that  my  confessor  and  spiritual  master, 
who  governs  me  in  the  place  of  God,  should  know  them 
all,  lest  Satan,  transformed  into  an  angel  of  light,  deceive 
me.  (b)  The  second  is,  to  conceive  a  great  confidence  of 
obtaining  this  sanctity,  since  it  was  not  without  meaning 
that  Christ  our  Lord  said  generally  :  "  Sic  est  omnis,  qui 
natus  est  ex  spiritu:"  "so  is  it  of  every  one  that  is  born 
of  the  spirit;"  to  give  hope  to  all,  that  every  just  person 
may  come  to  perfection,  if  he  live  according  to  the  grace 
which  he  received  in  this  spiritual  birth,  and  obey  the 
motions  of  the  Divine  Spirit,  who  excites  and  directs  him 
to  it ;  and  in  token  and  sign  of  this,  He  gives  to  all  the 
just  His  seven  gifts,  as  we  shall  immediately  see. 


236  MEDITATION  XXVII. 


MEDITATION  XXVII. 

OF  THE  SEVEN  GIFTS  WHICH  THE  HOLY  GHOST  COMMUNICATES  TO  THE 
JUST  IN  ORDER  THAT  THEY  MAY  SUFFER  THEMSELVES  TO  BE  GOVERNED 
BY  HIS  INSPIRATIONS,  AND  OBTAIN  GREAT  SANCTITY. 

POINT  I. 

1.  First,  we  must  consider  how  the  Holy  Ghost,  in  the 
generation  of  a  spiritual  man,  together  with  the  three  theo 
logical  virtues,  faith,  hope,  and  charity,  infuses  also  into 
him  the  seven  gifts  ivhich  Isaiah  calls  the  gift  of  "  wisdom," 
"understanding"  "counsel"  "fortitude"  "knowledge," 
"godliness"  and  the  "  fear  of  the  Lord,"  (I)  the  ends  and 
offices  of  which  are  very  different  from  the  former.     It  is 
the  office  of  virtues,  to  incline  a  man  to  the  exercise  of 
virtuous  works  by  his  own  election  and  free  will,  assisted 
notwithstanding,  by  divine  grace  ;  and  therefore  can  always 
work   by   their  means,   believing,    hoping,  loving,  obey 
ing,  and  humbling  himself,  as  much  as  he  will,  because 
God's  grace  is  never  wanting  to  him.     But  it  is  the  office 
of  gifts  to  incline  the  just  man  to  yield  and  subject  himself 
to  the  impulses  and  motions  which  come  to  him   from 
without,  that  is,  from  the  Holy  Ghost,  when,  with  the 
wind  of  His  inspiration,  He  moves  him  to  do  good  works ; 
just  as  the  use  of  sails  is,  that  when  the  winds  blow  the 
ship  may  be  easily  moved  and  driven  on  ;  and  the  prophet 
Isaiah  calls  them  gifts  of  the  Spirit,  because  they  are  the 
instruments  by  which  the  Holy  Spirit  inclines  the  just 
man  to  the  works  which  he  does  under  His  inspiration. 
Whence  is  to  be  seen  the  great  desire  of  the  Holy  Ghost, 
that  we  should  obey  His  divine  inspirations,  since  this  is 
the  end  for  which  He  imparts  these  gifts  to  us  ;  for  which 

(1)  S,  Th.  i.  2,  q.  Ixviii,    Isa.  xi.  2. 


OF  THE  SEVEN  GIFTS  OF  THE  HOLY  GHOST.        237 

gifts  I  ought  to  praise  Him  "  seven  times  a  day *'  (2)  with 
holy  David,  inviting  also  the  apostles  and  saints  of  heaven 
to  join  me. 

Colloquy. — 0  holy  apostles,  who  like  doves  flew 
upon  the  wings  of  your  virtues,  and  like  clouds  (3) 
were  moved  by  means  of  the  seven  gifts ;  heseech  the 
same  divine  Spirit  to  communicate  them  to  me,  that 
like  a  dove,  I  may  fly  in  His  service  ;  and,  like  a 
cloud,  I  may  suffer  myself  to  be  moved  by  the  wind 
of  His  divine  inspiration.  Amen. 

2.  From  what  has  been  said,  we  may  infer  that  these 
gifts,  as  St.  Thomas  said,  are  necessary  to  the  just,  in  order 
to  obtain  life  eternal,  as  well  because  they  are  always  found 
united  to  grace  and  charity,  and  cannot  be  separated  from 
them,  as  also  because  the  instinct  and  inspiration  of  the 
Holy  Ghost,  is  necessary  to  preserve  the  two  parts  of 
justice  and  sanctity,  which  are,  to  forsake  evil  and  to  fol 
low  good,  especially  in  things  hard  and  difficult,  such  as 
happen  in  this  world.  (4)  And  because  the  Holy  Ghost 
so  much  desires  our  salvation  and  perfection,  He  hastens 
to  bestow  His  favours  on  us,  and  presenting  us  with  these 
gifts,  in  order  that  we  may  obey  Him. 

Colloquy. — I  give  Thee  thanks,  0  most  Holy  Spirit, 
for  the  care  which  Thou  takest  to  help  my  feebleness 
with  such  excellent  gifts  of  Thy  grace  :  suffer  me  not, 
Lord,  I  beseech  Thee,  to  lose  them,  until  by  means 
of  them  I  have  obtained  eternal  life.  Amen. 

POINT  IT. 

1.  Next,  we  are  to  consider  the  manner  in  which  the 
Holy  Ghost,  with  these  seven  gifts,  by  means  of  His  divine 
inspirations,  withdraws  us  from  evil  and  helps  us  to  over" 

(2)  Ps.  cxviii.  164.  (3)  Isa.  Ix.  8. 

(4)  S.  Th.  supra,  art.  2. 


238  MEDITATION  XXVII. 

come  vices  and  temptations,  which  St.  Gregory  expresses  in 
the  following  words : — "  Against  foolishness,  the  Holy 
Ghost  arms  us  with  wisdom ; — against  dulness,  with  tm- 
derstanding  ; — against  rashness,  with  counsel; — against 
ignorance,  with  knowledge  ; — against  pusillanimity,  with 
fortitude ; — against  hardness,  with  godliness  ;  and  against 
pride,  with  fear  ;(5)  so  that  these  seven  gifts  are  weapons 
offensive  and  defensive,  which  the  Holy  Ghost  gives  us  to 
attack  the  chief  causes  of  temptations  which  beset  us  in  the 
spiritual  life,  and  to  preserve  it  from  destruction. 

i.  Some  temptations  proceed  from  iukewarmness,  and 
from  the  little  love  which  we  have  for  the  things  of 
Almighty  God,  which  are  called  foolishness,  because  the 
flesh  does  not  take  delight,  or  find  any  taste  in  the  things 
of  the  Spirit,  or  set  any  value  on  eternal  things,  and  there 
fore,  as  it  were,  loathing  them,  leaves  them,  and  seeks  for 
sensual  delights,  like  the  Israelites,  who,  loathing  the 
manna,  sighed  after  the  onions  of  Egypt.(6)  Against  these 
temptations  the  Holy  Ghost  arms  us  with  the  gift  of  wis 
dom,  endowing  us  with  spiritual  perception  by  which  we 
are  led  to  desire  heavenly  goods,  discerning  in  them  sweet 
ness,  and  in  earthly  things  loathsomeness,  which  He  is 
able  and  accustomed  to  effect  in  a  moment  when  He  will 
do  us  this  favour,  and  our  necessity  requires. 

ii.  Other  temptations  proceed  from  our  dulness  and 
obscurity  in  matters  of  faith,  from  which  spring  doubts, 
perplexities,  clouds,  distrust,  and  slowness,  as  well  in  be 
lieving,  as  in  hoping,  and  working.  Against  which  the  Holy 
Ghost  favours  us  with  the  gift  of  understanding,  darting 
forth  into  our  spirit  illuminations  and  beams  of  light 
which  dissolve  those  clouds,  and  give  us  peace  and  joy  in 
believing. 

iii.  Other  temptations  overcome  us,  because  from  rash- 
(5}  S.  Greg.  1,  ii.  Mor.  cap.  26.  (6)  Num.  xxi.  5. 


OF  THE  SEVEN  GIFTS  OF  THE  HOLY  GHOST.        239 

ness  and  precipitancy  of  conduct,  or  of  so  little  prudence, 
as  to  be  unable  to  find  means  to  expel  them  from  us  as 
we  ought ;  or  because  they  assail  us  on  a  sudden,  and 
when  we  are  unprovided,  without  giving  us  time  to  think 
what  we  are  to  do.  In  such  cases  the  Holy  Ghost  assists 
us  with  the  gift  of  counsel,  making  known  to  us,  by  a 
special  inspiration,  the  course  that  we  must  take  to  over 
come  them,  as  He  inspired  Joseph  to*  leave  his  cloak  in  the 
hand  of  the  woman,  who  solicited  him  to  sin,  and  fly  the 
occasion  lest  he  should  perish  in  it. (7) 

iv.  Against  temptations  which  may  cast  us  down 
through  ignorance,  delusion,  forgetfulness,  or  inadvertence 
on  our  part,  the  Holy  Ghost  succours  us  with  the  gift  of 
knowledge,  enlightening  us  by  His  inspirations  to  discover 
the  sleights  of  the  Devil,  the  frauds  of  the  world,  and  the 
deceits  of  the  flesh,  suggesting  to  our  memory  and  with 
great  sweetness  inducing  us  to  embrace  those  truths 
which  are  most  suitable  and  efficacious  for  overcoming 
them. 

v.  To  other  temptations  more  violent,  we  yield  through 
weakness  of  mind,  which  renders  us  unable  to  resist  them, 
when  they  press  us  so  hard,  that  if  we  do  not  assent  to 
something  which  is  mortal  sin,  we  must  lose  our  goods, 
honour,  or  life,  or  undergo  some  other  grievous  penalty; 
and  then  the  Holy  Ghost  helps  us  with  the  gift  of  fortitude, 
strengthening  our  pusillanimous  hearts  by  His  encourage 
ments,  and  animating  us  to  suffer  any  temporal  loss  to 
avoid  the  eternal,  as  He  succoured  Susanna  and  the  glori 
ous  martyrs  in  their  perils. 

vi.  From  the  hardness  of  our  heart  proceeds  our  want  of 
compassion  for  our  neighbour,  and  that  we  do  not  set  our 
selves  to  do  them  good,  or  to  endure  the  evil  they  do  us, 
but  break  out  into  passions  of  anger  and  impatience,  into 
(7)  Gen.  xxxix.  12. 


240  MEDITATION  XXVII. 

injurious  language,  and  into  acts  of  injustice,  revenge,  and 
cruelty.  Against  these  the  Holy  Ghost  helps  us,  with 
the  gift  of  piety,  softening  our  hearts  by  the  touch  of  His 
tender  inspiration,  and  moving  us  to  mercy  in  those  occa 
sions  which  provoke  us  to  vengeance. 

vii.  Finally  against  the  temptations  which  spring  from 
pride,  presumption,  ambition,  and  vanity,  the  same  Holy 
Ghost,  arms  us  with  the  gift  of  the  fear  of  God,  enlightening 
us  by  His  inspirations  to  realise  those  truths  which 
repress  our  pride  and  presumption,  make  us-  tremble  at 
God's  fearful  and  secret  judgments,  and  bring  down  and 
destroy  our  vanity. 

2.  In  all  these  occasions  I  will  ponder  the  greatness  of 
my  necessity,  and  the  efficacy  of  these  helps,  and  compar 
ing  the  one  with  the  other,  I  will  glorify  the  Holy  Ghost, 
who  with  so  loving  a  providence,  has  provided  such 
remedies  for  one  that  stands  in  such  need  of  them.  And 
therefore,  whenever  I  am  molested  by  these  temptations,  I 
will  instantly  have  recourse  to  Him,  and  crave  His  assis 
tance,  since  it  is  for  this  end  that  He  offers  these  gifts  to 
me. 

Colloquy. — 0  most  Holy  Spirit,  I  give  Thee  thanks 
for  the  fit  weapons  which  Thou  hast  given  me  against 
my  cruel  enemies,  and  for  Thy  care  in  moving  me  to 
endeavour  to  deliver  myself  from  them.  Having  such 
a  "protector,  whom  shall  I  fear?"(8)  Thou  being 
"my  light  and  my  salvation,"  who  shall  make  me 
tremble  ?  "  Set  me  beside  Thee,  and  let  any  man's 
hand  fight  against  me;"  for  although  the  impulses 
of  the  Devil  come  to  overthrow  me,  if  Thine  prevent 
me,  they  will  not  overcome  me. (9)  Prevent  me,  Lord, 
amidst  my  perils  with  Thy  divine  inspirations,  that  my 
miseries  may  not  overwhelm  me. 

(8)  Ps.  xxvi,  1.  2.  (9)  Job  xvii.  3.     Ps.  cxvii.  7. 


OF  THE  SEVEN  GIFTS  OF  THE  HOLY  GHOST.        241 

POINT  III. 

The  third  point  shall  be  to  consider  the  manner  in  which 
the  Holy  Ghost  helps  us  with  these  seven  gifts  to  gain 
virtues  in  the  highest  degree  of  perfection,  as  well  those 
which  belong  to  the  active  as  to  the  contemplative  life. 

1.  First  with  the  three  gifts  of  understanding,  wisdom, 
and  knowledge.  He  helps  us  in  the  works  of  the  contem 
plative  life,  in  reading,  meditation,  prayer  and  contempla 
tion,  moving  us  by  His  inspirations,  to  practise  them  with 
great  perfection.  (10) 

i.  With  the  gifb  of  understanding,  He  perfects  us  in  the 
knowledge  of  the  'mysteries  of  our  faith,  helping  us  by 
His  illuminations,  to  penetrate  the  most  inward  and  secret 
things  contained  in  them,  and  that  with  as  great  cer 
tainty  as  if  we  saw  them  :  whence  descend  showers  of 
profound  and  subtle  meditations,  infused  by  the  same 
Holy  Ghost,  with  which  the  fire  of  affection  is  kindled  in 
our  hearts. 

ii.  With  the  gift  of  wisdom  He  perfects  us  in  the  know 
ledge  of  Almighty  God,  of  His  excellency  and  attributes* 
and  of  all  things  which  belong  to  His  Godhead,  and  im 
presses  us  with  a  high  esteem  of  divine  things,  together 
with  an  incredible  relish  and  sweetness  in  acquiring  the 
knowledge  of  them ;  by  which  relish  and  experience  this 
knowledge  is  made  more  perfect,  and  the  spirit  is  elevated 
to  inflamed  acts  of  the  love  of  God,  and  of  union  with  His 
goodness. 

iii.  With  the  gift  of  "knowledge,  He  perfects  us  in  the 
knowledge  of  things  created,  imprinting  in  us  by  His  in 
spirations,  the  true  judgment  which  we  ought  to  form  of 
them,  as  well  with  regard  to  what  they  have  from  God,  as 
what  they  have  of  themselves,  and  the  effect  of  this  know- 

(10)  S.  Th.  2,  2,  q.  viii.  art.  6. 
Vol.  V-t* 


242  MEDITATION  XXVII. 

ledge  is,  that,  like  St.  Paul,  we  count  them  but  as  dung 
that  we  may  gain  Christ."  (11) 

2.  And  because  prayer,  that  it  [may  be  perfect,  ought  to 
be  reduced  to  practice,  and  not  consist  only  in  knowledge 
and  affection,  but  produce  the  fruit  of  good  purposes  and 
holy  works ;  therefore  with  the  gift  of  counsel,  He  perfects 
the  knowledge  of  the  particular  things  which  we  are  to  set 
before  us,  for  the    accomplishment  of  that  which  God  com 
mands   us.     In  this  manner  the  Holy  Ghost  helps  us  in 
mental  prayer;   without   whose  favour   and  assistance  it 
would  be  wandering,  dry,  and  of  little  profit.     For  as  the 
Wise  man  says,  "  The  heart  fancieth  as  that  of  a  woman 
in  travail,    except  it  be  a  vision  sent  forth  from  the  Most 
High  ;"(12) — that  is  to    say — it  suffers  great  distractions, 
and  a  multitude  of  wandering  affections  and  fluctuations,  if 
the  Holy  Ghost  does  not  visit  us  with  His  inspirations,  to 
direct  us  'and  bring  us  to  recollection.    Wherefore,  when  I 
go  to  prayer,  I  should  beseech  the  Holy  Ghost  to  perform 
this  office  for  me,  saying  to  Him: — 

Colloquy. — 0  divine  Spirit,  who  teachest  us  to  pray, 
with  "unspeakable  groanings,"  (13)  visit  me  with 
these  gifts,  and  assist  me  with  Thy  holy  illuminations, 
in  order  that  my  understanding  may  bud  forth  holy 
thoughts,  my  will  inflamed  affections,  and  that  my 
other  powers  may  be  moved  to  perform  works  of  great 
excellence.  Amen. 

3.  Then  I  will  consider   how  the  Holy  Ghost,  with  the 
three  gifts  of    godliness,  fortitude,  and  the  fear  of  God, 
perfects  us   in  the  virtues  of  the  active  life,  both  towards 
our  neighbours  and  towards  ourselves.  (14) 

i.  With  the  gift  of  godliness,   He  perfects  us  in   the 

(11)  Phil.  iii.  8. 

(12)  Ecclus.  xxxiv.  6.     S.  Bon.  de  vii.  Itin. ;  Itin.  ii.  dist.  v. 
(13)  Eom.  viii.  26.        (14)  S.  Th.  1.  2,  q.  Ixlii.  art.  4. 


OF  THE  SEVEN  GIFTS  OF  THE  HOLY  GHOST.    243 

virtues  which  we  ought  to  practise  towards  our  neigh 
bours,  imprinting  in  us  the  spirit  of  sons  towards  our 
superiors :  the  spirit  of  a  mother  towards  our  inferiors ; 
and  a  tender  and  compassionate  spirit  towards  our  equals, 
making  us  ready,  with  the  bowels  of  charity,  to  relieve 
the  necessities  of  all  persons,  whether  of  body  or  of  soul, 
and  especially  the  latter,  as  those  of  most  importance. 

ii.  With  the  gift  of  fortitude  He  perfects  us  in  ourselves, 
strengthening  the  weakness  of  our  flesh,  and  repressing  its 
fears,  and  moving  us  to  undertake  great  and  glorious 
things  in  His  holy  service,  laying  aside  all  human  fear. 

iii.  With  the  gift  of  fear  He  perfects  us  in  our  duties 
towards  God  our  Lord,  imprinting  in  our  hearts  the  spirit 
of  reverence  and  humility,  by  which  we  esteem  ourselves 
as  nothing  in  His  presence,  and  give  Him  the  glory  of 
all  those  things  which  we  do  by  means  of  these  gifts,  since 
all  are  His.  By  this  fear  He  helps  us  to  practise  the 
counsel  of  the  wise  man,  "  In  all  thy  works  keep  the  pre 
eminence  ;''(!£))  and  sometimes  moves  us  to  very  high  and 
extraordinary  designs  in  Border  to  raise  us  to  extraordinary 
sanctity. 

4.  Lastly,  I  will  'consider  how  the  gift  of  counsel  is  a 
kind  of  sun  in  the  midst  of  these  seven  planets  of  heaven, 
enlightening  us  as  to  what  we  ought  to  practise  in  the 
virtues,  both  of  the  active  and  contemplative  life,  that  we 
may  have  greater  security  of  choosing  that  which  tends 
most  to  our  perfection,  as  well  as  the  best  manner,  place, 
and  time  for  their  exercise. ( 1 6)  And  because  internal 
things  are  of  a  hidden  character,  and  liable  to  many  delu 
sions,  Satan  transforming  himself  "into  an  angel  of  light," 
(17)  the  Holy  Ghost  assists  us  with  the  gift  of  counsel, 
that  we  may  search  for  the  truth,  and  walk  in  it  without 

(15)  Ecclus.  xxxiii.  23.  (16)  S.  Th.  2,  2,  q.  Iii. 

(17)  2  Cor.  xi.  14. 


244  MEDITATION  XXVII. 

being  deceived.  And  because  no  man  is  sufficient  of  him 
self,  with  this  same  gift,  He  inspires  us  in  particular  with 
one  admirable  counsel,  namely,  never  to  trust  to  our  own 
counsel,  but  to  have  recourse  to  the  counsellors  He  has 
placed  in  His  Church,  according  to  that  saying  of  the  Wise 
man : — "  Establish  within  thyself  a  heart  of  good  counsel ; 
for  there  is  no  other  thing  of  more  worth  to  thee  than 
this:  the  soul  of  a  holy  man  discovers  sometimes  true 
things,  more  than  seven  watchmen  that  sit  on  a  high  place 
to  watch. "(18)  And  because  it  is  a  singular  gift  of  the 
Holy  Ghost  to  have  the  direction  of  such  a  good  coun 
sellor,  and  to  have  a  docile  and  tractable  heart  to  follow 
His  counsel,  (19)  I  ought  to  ask  of  Him  both  the  one  and 
other,  saying; — 

Colloquy. — 0  most  Holy  Spirit,  from  whom  all 
graces  proceed  for  the  good  of  the  universal  Church, 
inspire  my  counsellors  with  the  counsel  which  they 
are  to  give  me,  and  give  my  heart  docility  and  strength 
for  embracing  and  following  it.  Amen. 

THE    CONCLUSION   OF  THE  TWO  FOKEG01NG 
MEDITATIONS. 

From  what  has  been  declared  in  this  and  in  the  preced 
ing  meditation,  I  ought  to  form  three  firm  resolutions,  which 
are  likewise  means  of  soliciting  and  obtaining  the  frequent 
inspirations  of  the  Holy  Ghost  and  the  use  of  these  seven 
gifts  in  that  perfection  which  has  been  mentioned. 

1.  The  first  is  to  trust  firmly  in  the  bounty  and  liberality 
of  the  Holy  Ghost,  that  He  will  bestow  this  favour  upon 
me,  however  feeble  and  ignorant,  and  inclined  to  evil  I  be, 
for  to  all  the  just,  of  whatever  state  or  condition  they  are, 
He  imparts  these  seven  gifts,  with  the  intent  that  they 
should  not  remain  idle  in  them.  And  as  the  four  living 
(18)  Ecclus.  xxxvii.  17.  (19)  Cass.  col.  xvi.  c.  11.  et  12. 


OF  THE  SEVEN  GIFTS  OF  THE  HOLY  GHOST.      245 

creatures  which  Ezekiel  saw,  which  had  the  faces  of  an 
eagle,  of  a  lion,  -of  a  man  and  of  an  ox,  although  they 
•were  so  different  in  nature,  yet  moved  at  the  same  rate, 
and  that  with  great  swiftness,  following  the  impulses  of 
the  Spirit,  each  with  the  wings  which  had  been  given  him, 
(20)  so  those  men  who  have  great  talent  and  learning, 
like  eagles,  those  who  are  generous  and  strong,  like  lions, 
those  who  are  able  to  reason  well,  but  are  of  weak  con 
stitution,  like  men,  and  lastly,  those  who  are  rude  and 
laborious,  like  oxen,  may  all  move  at  the  same  pace  in 
spiritual  life,  and  all  attain  to  its  perfection  by  help  of 
the  wings  of  the  virtues  and  gifts  which  the  Holy  Ghost 
gives  them,  following  the  impulses  of  His  fervent  inspi 
ration. 

Colloquy. — 0  Divine  Spirit,  since  Thou  wouldst  not 
have  Thy  talents  lie  idle,  and  dost  chastise  the  sloth 
ful  and  wicked  servant,  who  digs  and  hides  them  in 
the  ground,  put  in  exercise  in  me  the  gifts  which 
Thou  hast  given  me,  and  move  me  to  the  works  which 
are  most  pleasing  to  Thee.  Amen. 

2.  The  second  means  is,  to  frequent  in  the  best  manner 
that  we  can,  those  exercises  in  which  the  Holy  Ghost  is  ivont 
to  communicate  His  inspirations,  seeing  that  such  exercises 
have  this  force  of  their  own  nature,  for  which  reason  we 
may  apply  to  them  that  expression  in  the  Book  of  Job,  the 
"  veins  of  the  whisper"  (21)  of  Almighty  God,  or,  with  St. 
Gregory  call  them  "conduit  pipes"  through  which  the 
divine  inspiration  comes  and  enters  into  the  soul.  These 
exercises  are  reading  good  books,  and  hearing  sermons,  in 
which  the  Spirit  is  wont  to  enlighten  us  upon  what  we 
read  or  hear;  prayer  and  meditation,  in  which,  by  speaking 
with  Almighty  God,  we  move  Him  also  to  speak  to  us  ; 

(20)  Ezech.  i.  10. 
(21)  Job.  iv.  12.     S.  Greg.  lib.  vi.  cap.  19  et  20. 


246  MEDITATION  XXVlf. 

Holy  communion  and  Mass,  in  which  the  same  Christ  is 
contained  who  merited  for  us  these  inspirations,  and  who, 
-with  the  Holy  Ghost,  is  the  giver  of  them :  and  sometimes 
it  will  be  very  profitable  to  practise  that  manner  of 
prayer  by  aspirations,  of  which  mention  is  made  in  the 
introduction  of  this  Book,  joining  with  each  aspiration,  an 
affection  or  affectionate  sigh,  at  one  time  to  see  Almighty 
God,  and  at  another  to  see  ourselves  freed  from  the  many 
miseries  of  this  life. 

3.  The  third  means  is,  to  give  frequent  and  earnest  thanlcs 
for  whichever  of  these  gifts  the  Holy  Ghost  imparts  to  us, 
esteeming  ourselves  unworthy  of  them,  and  to  perform  with 
exactness  whatever  good  works,  either  of  the  active  or 
contemplative  life,  He  inspires  us  to  do  ;(22)  rejoicing  with 
great  tranquillity  in  those  feelings  which  He  imparts  to  us 
by  His  divine  light,  for  he  who  shows  himself  grateful  for 
the  favours  and  inspirations  he  has  received,  and  makes 
due  use  of  them  as  they  come,  will  receive  others  much 
greater  in  future. 

Colloquy. — 0  spouse  of  pure  souls,  who  sayest : — 
"  Arise,  0  north  wind,  and  come,  0  south  wind,  blow 
through  my  garden,  and  let  the  aromatic  spices 
thereof  flow"  from  the  trees  :(23)  drive  from  my  soul 
the  north  wind  of  pride  and  ingratitude,  which  dries 
up  the  fountains  and  disperses  the  dews  of  Thy  abun 
dant  mercy  ;  and  send  upon  me  the  south  wind  of  Thy 
fervent  inspirations,  that  so  all  the  powers  of  my  soul 
may  distil  a  great  multitude  of  fragrant  works,  pleas 
ing  to  Thine  eyes,  and  profitable  to  my  neighbours, 
and  that  I  may  ascend  by  them  from  virtue  to  virtue, 
until  I  come  to  see  Thee  in  Thy  holy  Sion,  world 
without  end.  Amen. 

(22)  S.  Ber.  ser  i.  de  Pent. 
(23)  Cant.  iv.  16.     S.  Ber.  ser.  li.  in  Cant.     S.  Aug.  in.  Soliloq.  cap.  18. 


OF  THE  MARTYRDOM  OF  ST.  STEPHEN.     247 


IV.-MEDITATIONS  ON  SOME  OF  THE  FIRST  PRINCI 
PAL  EVENTS  IN  THE  HISTORY  OF  THE  CHURCH. 


MEDITATION  XXVIII. 

OF  THE  PLENITUDE  OF  THE  HOLY  GHOST,  WHICH  WAS   GIVEN  TO  ST. 
STEPHEN,  AND  CHRIST'S  APPEARANCE  TO  HIM  IN  HIS  MARTYRDOM. 

AMONGST  the  disciples  of  that  time,  one  of  the  most 
eminent  was  St.  Stephen,  the  first  among  the  seven  dea 
cons,  (1)  whom  the  Apostles  chose,  of  whom  St.  Luke 
recounts  four  things,  which  may  be  the  subject  of  this 
meditation. — 1.  First,  the  gifts  which  the  Holy  Ghost 
gave  him.  2.  How  well  he  used  them.  3.  The  favours 
which  God  showed  him  for  this  good  use  of  them.  4.  The 
good  end  which  he  made,  to  which  may  be  added,  the 
reward  which  he  enjoys  in  eternal  glory.  And  the  same 
points  may  be  applied  to  the  meditations  of  the  lives  of 
other  saints. 

POINT  I. 

1.  The  first  shall  be  to  consider  how  liberal  the  Holy 
Ghost  was  with  Stephen,  for  it  is  said  of  him,  that  he  was 
full  of  the  Holy  Ghost;  from  which  fulness  four  other 
sorts  of  fulness  proceeded,  for  he  was  full  of  grace,  of 
wisdom,  of  faith,  and  of  fortitude  :  and  hence  he  had  such 
great  modesty  and  sweetness  of  manners,  that  his  counte 
nance  seemed  to  resemble  that  of  an  angel's — i.  The  first 
fulness  which  was  that  of  grace  adorned  his  heart  with 
heavenly  virtues,  that  so  he  might  be  acceptable  to 

(1)  Act.  vi.  5,  et  vii.  57. 


248  MEDITATION  XXVIII. 

Almighty  God.  ii.  The  second,  that  of  wisdom,  adorned 
his  understanding  with  the  light  of  the  divine  truths,  in 
order  that  he  might  penetrate  them  with  delight,  and 
teach  them  to  others  with  profit,  iii.  The  third,  that  of 
faith,  enabled  his  soul  to  pray  with  confidence  to  Almighty 
God,  and  to  work  miracles  for  the  good  of  men.  iv.  The 
fourth,  that  of  fortitude,  made  him  invincible  against  his 
enemies,  and  constant  in  suffering  persecutions  and  endur 
ing  labours.  The  'effect  of  all  these  four,  was  that  he  was 
like  an  angel,  leading  an  angelic  life  in  an  earthly 
body. 

These  gifts  gave  the  Holy  Ghost  freely  to  him,  to  show 
the  riches  of  His  grace,  not  only  in  the  twelve  apostles, 
but  also  in  the  other  inferior  disciples ;  but,  without  doubt 
this  glorious  man  disposed  himself  to  receive  these  gifts, 
by  his  great  fervour,  although  the  Holy  Ghost,  who  be 
stowed  them,  prepared  him  also  for  their  reception  ;  and  from 
his  favour  I  am  to  animate  myself  to  procure  similar  gifts, 
seeing  the  hand  of  this  liberal  giver  is  not  straitened. 
I  will  also  beseech  the  glorious  St.  Stephen  to  make  inter 
cession  to  God  for  me;  for  if  by  his  prayer  he  obtained 
these  greater  gifts  for  Saul,  who  was  a  persecutor  of  Jesus 
Christ,  he  may  obtain  such  for  me  ;  and  he  that  could  do 
so  much  with  God  when  on  earth,  can  now  do  no  less  in 
heaven. 

2.  Next,  I  will  consider  how  diligent  and  fervent  this 
holy  man  was  in  the  use  and  experience  of  the  gifts  ivhick 
Tie  had  received  from  the  Holy  Spirit,  the  same  Spirit 
assisting  him  for  this  purpose. 

i.  First,  through  the  wisdom  which  was  infused  into 
him,  he  preached  the  law  of  Christ  our  Lord,  and  con 
firmed  it  with  such  admirable  and  powerful  reasons,  that 
many  of  the  learned  Jews,  skilful  in  law,  going  forth  to 
dispute  against  him,  "  were  not  able  to  resist  the  wisdom 


OF  THE  MARTYRDOM  OF  ST.  STEPHEN.     249 

and  the  Spirit  that  spake"  (2)  in  him,  which  was  the  Holy 
Ghost,  of  whom  he  was  full ;  and  thus  was  fulfilled  the 
promise  made  by  our  Redeemer  to  His  disoiples,  when, 
speaking  of  occasions,  He  said  : — "  It  is  not  you  that 
speak,  but  the  Spirit  of  your  Father  that  speaketh  in 
you."  (3) 

ii.  Secondly,  armed  with  the  great  and  lively  faith 
which  he  had,  he  did  great  miracles  and  wonders  amongst 
the  people,  by  which  he  made  his  doctrine  credible,  that 
all  Christians  might  understand,  that  the  gift  of  working 
miracles  belonged  not  only  to  the  apostles,  but  also  to 
those  who  were  full  of  grace  and  faith  like  him. 

iii.  Thirdly,  being  in  the  midst  of  a  council,  and  com 
passed  about  with  many  enemies  and  false  witnesses,  who 
accused  him  of  grievous  faults,  yet  he  was  not  troubled, 
nor  did  he  lose  the  serenity  and  modesty  of  his  countenance, 
but  it  shone  forth  so  much  the  more  by  reason  of  the 
testimony  of  his  conscience,  and  for  the  joy  which  he  had 
to  see  himself  persecuted  for  Jesus  Christ,  so  that  his  very 
enemies  beholding  him, — "  Videbant  faciem  ejus,  quasi 
faciem  Angeli," — "  saw  his  face,  as  if  it  had  been  the  face 
of  an  angel"  come  down  from  heaven,  so  that  that  was  ful 
filled  in  him  which  Job  said  of  himself; — "  The  light  of 
my  countenance  fell  not  on  the  earth ;"  (4)  for  neither  the 
persecutions  and  false  accusations  of  his  enemies,  nor  the 
contradictions  and  contentions  of  disputation,  could  cause 
any  change  or  alteration  in  him,  or  make  him  lose  his 
grave  and  joyful  serenity,  or  hang  down  his  head  for 
shame  like  Cain. 

Colloquy. — Oil  that  I  could  imitate  the  angelic 
modesty  of  this  most  pure  warrior,  and  never  do  any 
thing  for  which  I  should  be  forced  to  hang  down  ray 

(2)  Act.  vi.  10.  (3)  Mat.  x.  20. 

k    (4)  Job.  xxix.  24. 


250  MEDITATION  XXVIII. 

head  in  confusion  and  shame  for  having  committed  it ! 
Grant  me,  0  Lord  Jesus,  in  the  midst  of  my  calamities 
such  purity  of  soul,  as  may  be  discovered  to  Thy  glory 
in  the  grave  and  joyful  expression  of  my  face. 

iv.  Fourthly,  with  great  fortitude  of  mind,  and  without 
fear  of  his  enemies,  he  sharply  reproved  the  hardness  of 
heart,  and  rebellion  of  which  they  had  always  been  guilty 
against  the  Holy  Ghost,  their  disobedience  to  the  law, 
and  the  cruelty  with  which  they  had  persecuted  the  pro 
phets,  and  above  all,  the  chief  of  them,  Jesus  Christ ;  and 
although  his  adversaries  "were  cut  to  the  heart''  with 
rage,  and  "  gnashed  with  their  teeth  at  him  ;''  (5)  yet  he 
was  without  fear,  being  clothed  with  virtue  from  above. 

Colloquy. — I  rejoice,  0  glorious  St.  Stephen,  for 
fhe  fortitude  with  which  thou  defendest  the  honour 
of  thy  master,  honouring  Him.  who  honoured  thee, 
and  offering  to  die  for  Him  who  died  for  thee ;  beseech 
Him  to  vouchsafe  to  clothe  me  with  the  same  virtue 
from  above,  that  imitating  thee  in  the  combat,  I  may 
likewise  attain  thy  crown.  Amen. 

POINT  n. 

Stephen  "being  full  of  the  Holy  Ghost,  looking  up 
steadfastly  to  heaven,  saw  the  glory  of  God,  and  Jesus 
standing  on  the  right  hand  of  God ;  and  he  said,  Behold, 
I  see  the  heavens  opened,  and  the  Son  of  Man  standing  on 
the  right  hand  of  God."(6) 

In  this  marvellous  vision,  may  be  considered  the  extra 
ordinary  favours  which  the  Holy  Ghost  bestows  on  His  elect, 
and  on  what  kind  of  just  men, — on  what  occasions, — and 
for  what  causes  He  bestows  them,  that  we  may  hence 
gather  light  to  know  the  causes  and  effects  of  divine 
visions  and  revelations. 

(5)  Act.  vii.  54.  (6)  Act.  vii.  55. 


OF  THE  MARTYRDOM  OF  ST.  STEPHEN.     251 

1.  First,  some  mystery  is  contained  in  those  words : 
"  Stephen  being  full  of  the  Holy  Ghost,  looking  up  stead 
fastly  to  heaven,  saw  the  glory  of  God  ;"  and  we  are  given 
to  understand,  that  there  were  two  things  that  made  him 
worthy  of  this  glorious  vision. — First,  that  he  was  full  of 
the  Holy  Ghost,  and  of  His  gifts  and  graces,  as  has  been 
said. — Secondly,  that  he  looked  up  steadfastly  to  heaven, 
not  so  much  with  the  eyes  of  the  body,  as  with  those  of 
the  soul,  longing  for  heavenly  things,  sighing  after  them, 
and  praying  for  himself  and  for  all  others,  for  such  favours 
as  those  God  ordinarily  imparts  to  great  saints,  much  given 
to  prayer  and  contemplation.  And  although  it  is  not  safe 
to  desire  such  favours,  yet  it  is  most  just,  that  I  should 
not  make  myself  unworthy  of  them,  but  endeavour  to  ob 
tain  that  fulness  of  grace  and  spirit  of  prayer,  which  dis 
poses  the  soul  to  receive  them,  since  our  Lord  promises 
these  to  all,  saying,  by  the  prophet: — "  I  will  pour  out 
upon  the  house  of  David,  and  upon  the  inhabitants  of 
Jerusalem,"  "  spiritum  gratis  et  precum," — "  the  spirit  of 
grace  and  of  prayers."(7) 

2.  Secondly,  it  is  not  without  mystery  that  it  is  said, 
that  he  "  saw  the  glory  of  God,  and  Jesus  standing  on  His 
right  hand"  for  by  this  we  are  given  to  understand  that 
the  heavenly  light  which  illuminates  the  interior  eyes,  and 
lifts  them  up  to  the  highest  contemplations,  principally 
discovers  two  things  : — the  mysteries  of  the  glory  of  God, 
belonging  to  His  divinity  or  Trinity ;  and  Jesus  Christ  our 
Lord,  with  the  mysteries  of  His  glorious  humanity.  This 
light  discovers  these  mysteries  after  a  manner  so  highly 
elevated  that  it  is  called  sight,  which,  as  St.  Paul  says, (8) 
ravishes  the  heart,  and  transforms  it  by  love  into  the  glory 
of  that  Lord  whom  it  has  seen ;  for,  with  this  sight,  the 
soul  obtains  an  addition  to  the  gifts  and  graces  which  it 

(7)  Zach.  xii.  10.  (8)  2  Cor.  iii.  18. 


252  MEDITATION  XXVIII. 

had  before,  and  is  filled,  as  it  were,  anew  with  the  Holy 
Ghost;  grace,  wisdom,  and  fortitude,  are  increased  in  it, 
and  it  remains  filled  with  extraordinary  joy  and  inward 
satiety,  enjoying  after  a  manner  even  in  this  life,  that  of 
which  David  said: — "  I  shall  be  satisfied  when  Thy  glory 
shall  appear."(9) 

3,  The  causes  for  which  in  this  vision,  St.  Stephen  saw 
the  glory  of  God,  and  Jesus  Christ  Himself  were  three, 
and  are  those  for  which  God  shows  similar  favours  to  His 
elect. 

i.  The  first  was,  to  reward,  even  in  this  life,  the  services 
which  he  had  done  Him  in  this  noble  confession  and  testi 
mony  that  he  gave  of  Christ  our  Lord  before  that  council, 
by  which  he  exposed  himself  to  the  perils  of  death ;  for  it 
is  the  property  of  Almighty  God  to  requite  extraordinary 
services  with  extraordinary  favours,  and  to  give  even  in 
this  life  an  hundredfold  for  that  which  we  have  done 
for  Him.  (10)  And  from  this  I  will  encourage  myself  to  serve 
Almighty  God  with  great  fervour,  since  the  recompenses 
are  ordinarily  proportioned  to  the  measure  of  the  services, 
for  it  is  to  the  servant  that  David  says : — "  Oh,  taste  and  see 
that  the  Lord  is  sweet ;  blessed  is  the  man  that  hopeth  in 
Him."  (11) 

ii.  The  second  cause  was,  to  strengthen  him  in  that 
fight  and  those  labours  which  he  encountered,  and  to  give 
him  great  encouragement  against  those  which  were  yet  to 
come ;  for  the  sight  of  the  reward  wonderfully  excites  a 
man  to  labour,  and  the  presence  of  the  captain  encourages 
the  soldier;  the  certainty  also  of  Divine  succour  makes 
us  undergo  dangers  without  fear.  And  so  St.  Stephen 
saw  Christ,  his  captain  and  helper,  at  the  right  hand  of 
Almighty  God,  not  sitting,  but  standing,  to  give  him  to 
understand  that  He  was  present,  beholding  how  he  fought, 
(9)  Ps.  xvi.  15.  (10)  Marc.  x.  29  et  30.  (11)  Ps.xxxiii.  9. 


OF  THE  MARTYRDOM  OF  ST.  STEPHEN.     253 

and  was  ready  to  help  him  in  the  combat,  and  immediately 
to  descend  to  him  and  crown  him. 

Colloquy. — 0  most  sweet  Jesus,  help  my  little  faith, 
in  order  that  I  may  see  by  it,  though  darkly,  that 
which  St.  Stephen  saw  with  such  great  clearness ;  lift 
my  spirit  up  to  heaven,  that  I  may  contemplate  the 
reward  which  Thou  promisest  me,  the  look  with  which 
Thou  beholdest  me,  and  the  help  which  Thou  offerest 
me,  that  my  heart  being  bound  with  this  triple  cord, 
there  may  be  no  labour  or  persecution,  which  can 
separate  me  from  Thy  sweet  love.  Amen. 

iii.  The  third  cause  was,  that  by  this  vision  Tie  miglit  be 
an  eye-witness  of  the  truths  and  mysteries  which  he  had 
preached,  for  now,  having  seen  them,  he  bore  witness  of 
them  anew,  exclaiming  with  great  fervour: — "Behold  I 
see  the  heavens  opened,  and  the  Son  of  Man  standing  on 
the  right  hand  of  God  :''(12)  as  if  he  had  said,  Behold,  how 
true  is  that  which  I  told  you,  for  now  I  see  it  with  my 
eyes ;  I  now  see  the  heavens  open,  for  those  who  believe  in 
Christ  to  enter.  I  see  the  Son  of  Man,  whom  you  have 
crucified,  now,  as  He  Himself  told  you  He  should  be,  "  on 
the  right  hand  of  the  power  of  God ;"  do  you  likewise 
behold  Him,  and  believe  in  Him.  (13) 

4.  Hence  I  will  gather,  that  Almighty  God  does  not 
bestow  these  favours  on  His  greatest  servants,  in  order 
that  they  should  enjoy  them  for  themselves,  but  that  they 
should  preach  and  publish  His  glory  for  the  good  of  souls, 
and  incite  them  to  dispose  themselves  to  see  that  which 
they  themselves  have  seen,  and  to  believe  and  love  that 
which  they  themselves  have  believed  and  loved.  Oh,  if 
that  people  had  believed  the  glorious  St.  Stephen,  and 
had  lifted  up  their  eyes  to  heaven^  in  the  same  spirit  in 
which  he  lifted  up  his,  doubtless  they  would  have  been 

(12). Act.  vii.  55.  (13)  Mat.  xxvi.  64. 


254  MEDITATION  XXVIII. 

illuminated  and  filled  with  the  divine  Spirit,  for  Christ 
our  Lord  was  ready  to  have  given  Him  to  them  with  great 
liberality. 

Colloquy. — 0  most  loving  Jesus,  grant  that  I  may 
believe  with  a  lively  faith  whatever  Thou  hast  revealed 
to  us,  in  order  that  by  faith  I  may  ascend  to  under 
standing,  and  from  this  to  contemplation,  and  in  the 
end  may  come  to  the  clear  vision  of  Thy  Godhead, 
world  without  end.  Amen. 

POINT  III. 

"  And  they  crying  out  with  a  loud  voice,  stopped  their 
ears,  and  with  one  accord,  ran  violently  upon  him,  and  cast 
ing  him  forth  without  the  city,  they  stoned  him :  and  the 
witnesses  laid  down  their  garments  at  the  feet  of  a  young 
man  whose  name  was  Saul."  (14) 

1.  Here  is  to  be  considered  first,  the  way  "of  God's  deal 
ing  with  His  elect,  permitting  the  favours  which  He  bestows 
on  them  to  be  an  occasion  of  their  persecution.  By  which 
He  gives  us  to  understand,  how  greatly  He  esteems  our 
sufferings  for  His  sake,  since  He  makes  the  very  favours, 
which  He  shows  us,  the  cause  of  our  having  to  sustain 
still  greater  troubles;  although  the  end  and  issue  of  all  is 
an  increase  of  glory.  Thus  it  happened  to  the  patriarch 
Joseph,  to  whom  Almighty  God  showed  in  a  dream  "  the 
sun  and  the  moon,  and  eleven  stars  worshipping  him;" 
(15)  his  narration  of  which  dream  to  his  brethren,  inflamed 
still  more  the  envy  and  hatred  which  they  bore  him,  and 
was  the  occasion  of  their  casting  him  into  the  pit,  and 
selling  him  to  the  Midianites  for  a  slave :  and  in  the  very 
same  way  God  dealt  with  the  glorious  St.  Stephen.  Thus 
I  am  given  to  understand,  that  if  I  am  much  favoured  by 
Almighty  God,  I  ought  to  prepare  myself  for  great  troubles, 

(14)  Act.  vii.  56  et  57.  (15)  Gen.  xxxvii.  9. 


OF  THE  MARTYRDOM  OF  ST.  STEPHEN.     255 

which,  perhaps,  may  take  their  beginning  from  the  present 
favours. 

Colloquy. — 0  most  sweet  Saviour,  even  the  troubles 
which  are  suffered  for  the  love  of  Thee,  are  to  be 
accounted  favours ;  direct  my  life  as  it  pleases  Thee, 
for  I  will  esteem  nothing  for  a  greater  favour,  than 
duly  to  follow  Thy  providence,  and  what  Thou  shalt 
ordain. 

2.  Ponder  secondly,  the  martyrdom  of  this  Saint,  full  of 
ignominy  and  torment.  For  his  enemies,  instead  of  lifting 
up  their  eyes  to  heaven,  to  behold  the  glory  of  Jesus 
Christ,  lifted  up  their  voice  against  him,  as  against  a 
blasphemer,  and  stopped  their  ears,  that  they  might  not 
hear  what  he  said  to  them,  and  like  lions,  ran  violently 
upon  him,  struck  him  with  their  fists  and  feet,  and  cast 
him  with  great  fury  out  of  the  city,  and  there  stoned  him. 
But  the  glorious  martyr  went  like  a  lamb,  and  received 
those  stones  as  if  they  had  been  diamonds  of  inestimable 
value,  without  either  turning  or  hiding  his  face,  but  as 
the  church  sings,  "  Lapides  torrentis  illi  dulces  fuerunt — 
the  stones  of  the  torrent  were  sweet  to  him  ;'•'(!  6)  because 
he  felt  a  singular  sweetness  in  enduring  and  suffering  for 
his  Master;  and  the  glory  of  Jesus,  which  he  contem 
plated,  made  sweet  to  him,  what  he  suffered  on  earth,  and 
transported  his  spirit  up  to  heaven. 

Colloquy. — 0  most  sweet  Jesus,  how  sweet  is  it  to 
suffer  contempt  and  sorrow  to  him  who  contemplates 
how  much  of  them  Thou  sufferedst,  and  the  glory 
Thou  hast  obtained  by  them  !  Oh  that  Thou  wouldst 
grant  me  to  drink  of  the  "torrent  of"  the  "plea 
sure"  (17)  of  heaven,  that  the  stones  of  the  torrents  of 
tribulation  which  afflict  me  on  earth  may  be  sweet  to 
me!  0  my  beloved,  since  Thou  drawest  "  honey  out 

(16)  S.  Aug.  in  Soliloq.  cap  22.  (17)  Ps.  xxxv.  9.    Pa.  xvii.  5. 


256  MEDITATION  XXVIII. 


of  the  rock,  and  oil  out  of  the  hardest  stone,"(18) 
sweeten  my  troubles  with  the  honey  of  Thy  comforts, 
and  with  the  "oil  of"  Thy  "gladness,"  that  I  may 
glorify  Thee  in  them,  for  ever  and  ever.  Amen. 

POINT  IV. 

"  And  they  stoned  Stephen,  invoking,  and  saying : — Lord 
Jesus,  receive  my  spirit.  And  falling  on  his  knees  he 
cried  with  a  loud  voice,  saying,  Lord  lay  not  this  sin  to 
their  charge.  And  when  he  had  said  this,  he  fell  asleep 
in  the  Lord.  And  Saul  was  consenting  to  his  death. "(19) 

1.  Here  is  to  be  considered  the  fervour  with  ivhich  this 
glorious  martyr  imitated  Christ  our  Lord  the  King  of  mar 
tyrs,  in  all  respects  in  which  he  could  imitate  Him  in  his 
martyrdom,  and  now  in  particular,  prayed  twice  as  our 
Lord  prayed  ;  the  first  time  for  himself,  recommending  his 
spirit  to  Almighty  God;  the  second  time  for  his  enemies, 
craving  pardon  for  them,  and  so  accomplishing  that  com 
mand  of  his  master: — "pray  for  them  that  persecute  and 
calumniate  you.''  (20)  This  prayer  St.  Stephen  made  with 
great  reverence  and  fervour,  which  he  expressed  outwardly 
by  bowing  his  knees  to  the  ground,  and  crying  out  with  a 
loud  voice;  being  desirous  also  to  give  up  the  ghost  as 
Christ  had  done,  with  a  strong  cry. 

Colloquy. — 0  faithful  soldier,  true  imitator  of  thy 
captain,  Jesus  !  0  invincible  charity,  0  love  "  strong 
as  death"  (21)  itself!  Through  thee  Stephen  esteems  it 
a  grace  and  benefit  to  die,  and  prays  for  those  that 
slaughter  him,  and  when  they  throw  stones  at  him  to 
take  from  him  his  temporal  life,  he  throws  darts  of 
prayer  up  to  heaven,  to  obtain  for  them  eternal  life. 
Grant  me,  0  good  Jesus,  grace  to  imitate  this  Thy 

(18)  Deut.  xxxii.  13.    Ps.  xliv.  8. 
(19)  Act.  vii.  58.,  (20)  Mat.  v.  44.  (21)  Cant.  viii.  6. 


OF  THE  MARTYRDOM  OF  ST.  STEPHEN.     257 

soldier,  as  he  imitated  Thee,  loving  those  who  hate 
me,  and  praying  for  those  who  persecute  me.    Amen. 

2.  Consider  the  cause  that  St.  Stephen  prayed  for  himself 
standing,  and  for  his  enemies  kneeling,  and  with  a  great  cry, 
and  loud  voice.  Perhaps  he  did  this,  because  when  he 
prayed  for  himself,  he  was  assured  he  should  be  heard, 
since  he  found  not  in  himself  any  impediment  in  the  way 
of  those  things  which  he  craved  in  prayer ;  but  when  he 
prayed  for  his  enemies,  he  knew  the  hardness  and  rebellion 
on  their  parts,  which  put  an  obstacle  to  his  prayer ;  in 
flamed,  therefore,  with  the  fire  of  the  Holy  Ghost,  he 
prayed  for  them  with  great  reverence,  and  with  greater 
earnestness,  and  a  louder  voice,  that  his  prayer  might  be 
heard  ;  as,  indeed  it  was.  For  he  obtained  the  conversion 
of  the  most  notable  persecutor  there  present,  namely, 
Saul,  who  kept  the  clothes  of  those  that  stoned  him,  and 
had  perhaps  thrown  some  stones  with  his  own  hands,  and 
may  be  considered  to  have  thrown  them  all  by  the  hands 
of  his  associates  and  companions.  Hence  I  will  make 
resolutions  of  praying  fervently  for  my  enemies,  persuading 
myself  that  to  pray  for  others  is  a  means  of  being  heard 
by  God  in  the  prayers  which  I  make  for  myself,  as  was  the 
case  with  Job,  who  prayed  for  his  friends,  although  they 
had  behaved  towards  him  as  enemies. 

3.  I  will  meditate  on  the  cause  that  St.  Stephen  prayed, 
first  for  himself,  commending  his  spirit  to  our  Lord,  and 
then  for  his  enemies  ;  whereas  Christ  our  Lord  did  the  con 
trary,  praying  first  for  His  enemies,  and  afterwards,  when 
He  was  ready  to  give  up  the  ghost,  commending  His 
spirit  to  the  Father.  The  cause  was,  because  prayer 
ought  to  begin  with  that  which  is  most  necessary,  and  of 
obligation,  especially  when  it  is  made  in  a  time  of  very 
great  tribulation  and  affliction.  And  as  Christ  our  Lord 
had  no  need  to  pray  for  Himself,  but  all  we  sinners,  and 

Vol.  V-i? 


258  MEDITATION  XXVIII. 

especially  those  that  crucified  Him,  stood  in  extreme  need 
of  His  praying  for  us,  lest  we  should  be  drowned  in  the 
depth  of  hell ;  hence  it  was  that  out  of  His  inward  charity 
He  prayed  first  for  His  enemies:  but  St.  Stephen,  and 
other  just  men,  stand  in  need  of  praying  for  themselves, 
especially  at  the  point  of  death,  where  the  obligation  is 
greater  in  proportion  to  the  greatness  of  the  danger,  and 
charity  began  first  in  St.  Stephen,  at  that  which  was  a 
matter  of  obligation,  and  afterwards  extended  itself  to 
that  which  was  rather  a  sign  of  his  perfection.  In  both 
these  Christ  our  Lord  would  have  us  imitate  the  saint, 
but  yet  in  the  order  here  observed,  for  the  law  of  charity 
obliges  us  to  secure  our  own  salvation  first,  and  then  that 
of  others. 

Colloquy. — 0  most  sweet  Jesus,  receive  my  spirit, 
together  with  the  spirits  of  all  the  faithful,  both  in  life 
and  death,  and  take  it  under  Thy  protection,  so  that, 
having  served  Thee  on  earth,  I  may  afterwards  enjoy 
Thee  in  heaven.  Amen. 

4.  Consider,  'these  two  prayers  ended,  St.  Stephen 
"fell  asleep'1  in  our  Lord.  To  die  in  our  Lord  is  to  die  in 
Jesus  Christ,  united  to  Him  in  lively  faith  and  charity,  as 
the  holy  confessors  die,  or  to  die  for  the  confession  of 
Christ,  as  the  martyrs  die;  and  both  deaths  are  very 
happy ;  for,  "  precious  in  the  sight  of  the  Lord  .is  the 
death  of  His  saints ;"  and,  as  a  voice  from  heaven  said 
to  St.  John: — " Blessed  are  the  dead  who  die  in  the 
Lord.  From  henceforth,  now,  says  the  Spirit,  that  they 
may  rest  from  their  labours,  for  their  works  follow 
them."(22)  As  if  He  had  said,  Those  who  die  in  our 
Lord,  may  be  called  blessed  immediately  upon  their  death, 
for  now,  since  the  death  of  Christ,  the  gates  of  heaven  are 
open  to  them  at  once,  unless  perchance  there  is  something 
(22)  Ps,  cxv.  15.  Apoc.  xiv.  13. 


OF  THE  MARTYRDOM  OF  ST.  STEPHEN.     259 

in  them  that  needs  to  be  purged,  and  the  Holy  Ghost, 
•with  which  they  are  filled,  ordains  their  death  to  be  the 
end  of  their  labours,  and  the  beginning  of  their  everlasting 
rest ;  for  the  works  which  they  did  during  life,  and  with 
which  they  prepared  themselves  for  death,  shall  with 
great  honour  accompany  them  even  to  heaven.  Such  was 
the  death  of  the  glorious  St.  Stephen,  who  died  in  Christ, 
and  for  Christ ;  who,  from  heaven  itself,  from  whence  He 
had  appeared  to  him  in  his  combat,  came  now  to  him  with 
thousands  of  angels  to  celebrate  his  victory  ;  and  he,  who 
a  little  before  was  proclaimed  by  men  to  be  a  blasphemer 
and  a  sinner,  is  now  proclaimed  by  angels  to  be  a  saint ; 
and  he  who  was  stoned  with  stones  of  torment,  is  now 
crowned  with  precious  stones,  and  receives  the  crown 
which  his  name  of  St.  Stephen  signified.  He  ascended 
accompanied  by  the  splendour  of  his  good  works,  for 
which  he  was  honoured  and  praised  by  Christ  our  Lord, 
before  His  Father,  and  placed  on  a  throne  very  high 
among  the  Seraphim,  where  he  clearly  beholds  the  divine 
essence  by  the  light  of  glory,  and  drinks  even  to  full 
satiety  of  the  abundant  river  of  delights,  without  any  fear 
of  ever  losing  them. 

Colloquy. — 0  happy  labours,  whose  end  is  ever 
lasting  rest !  0  sweet  stones,  which  made  so  precious 
a  crown  !  0  precious  death,  that  art  the  beginning 
of  so  eternal  and  glorious  a  life  !  Dear  Lord,  "  let 
my  soul  die  the  death  of  the  just,"  and  let  my  life  be 
such  as  may  deserve  such  a  death  ;  and  give  me  grace 
so  to  dispose  myself  for  it,  that  "  my  last  end  be  like 
to  them, "(23)  that  I  may  ascend  to  enjoy  Thee,  ac 
companied  by  the  splendour  of  good  works,  and  great 
troubles  suffered  for  justice'  sake,  to  Thy  greater 
glory.  Amen. 

(23)  Num.  xxiii.  10. 


260  MEDITATION  XXIX. 


MEDITATION  XXIX. 

ON  THE  APPEARANCE  OF  CHBIST  TO  SAUL,  AND  OF  HIS  WONDERFUL 
CONVERSION. 

The  conversion  of  St.  Paul  succeeded  the  martyrdom  of 
St.  Stephen,  whom  he  likewise  succeeded  in  the  office  of 
preaching  Jesus  Christ ;  for  the  contrivances  of  men  can 
not  prevail  against  Almighty  God,  and  if  they  take  away 
one  preacher  who  makes  war  against  their  vices,  the  Holy 
Ghost  will  raise  another  to  carry  it  on  still  more  vigorously, 
as  He  did  St.  Paul. 

POINT  I. 

"  And  Saul  yet  breathing  out  threatenings  and  slaughter 
against  the  disciples  of  the  Lord,  went  to  the  high  priest, 
and  asked  of  him  letters  to  Damascus  to  the  synagogues ; 
that  if  he  found  any  men  and  women  of  this  way,  he  might 
bring  them  bound  to  Jerusalem. ''(1) 

1.  For  foundation  of  this  meditation  is  to  be  considered 
liow  great  a  sinner  Saul  was,  who  even  from  his  youth  con 
ceived  in  his  heart  a  detestation  of  Christ  our  Lord,  and  of 
His  holy  law,  supposing  out  of  ignorance  and  erroneous 
zeal  that  he  pleased  God  by  persecuting  Him.  And  hence 
it  was  that  he  was  present  at  the  death  of  St.  Stephen, 
kept  the  garments  of  those  that  stoned  him,  and  consented 
to  his  death,  and  was  delighted  to  see  him  stoned  who  had 
defended  the  faith  of  Christ  with  so  great  fervour.  And 
his  hatred  so  increased  continually,  that  the  Evangelist  St. 
Luke  says,  that  "  Saul  made  havoc  of  the  Church,  entering 
in  from  house  to  house,  and  dragging  away  men  and  women, 
committed  them  to  prison. ''(2)  So  that,  being  of  the  tribe 
of  Bejamin,  he  answered  to  that  which  Jacob  foretold  :— 
(1)  Act.  ix.  1.  (2)  Act.  viii.  3. 


OF  THE  CONVERSION  OF  ST.  PAUL.       261 

"  Benjamin  a  ravening  wolf,  in  the  morning  shall  eat  the 
prey,  and  in  the  evening  shall  divide  the  spoil ;"  (3)  for  in 
the  morning  of  his  youth  he  persecuted  Christ's  sheep,  like 
a  wolf  all  the  day,  morning  and  evening,  even  to  death. 
And  thinking  it  little  to  persecute  those  who  were  in 
Jerusalem,  he  demanded  authority  from  the  chief  priests 
to  go  to  Damascus,  and  to  bring  bound  all  those  who  there 
followed  Christ  our  Lord,  with  the  intention  of  destroying 
them;  fulfilling  that  which  David  said: — "The  pride  of 
them  that  hate  Thee  ascendeth  continually  ."(4j 

2.  Then  I  will  consider  the  causes  for  which  Christ  our 
Lord  permitted  this. 

i.  The  first  was,  because  He  intended  to  make  him  a 
great  Saint,  and  to  erect  in  him  a  tower  of  great  perfection, 
having  first  laid  very  deep  the  foundations  of  profound 
humility,  which  are  drawn  from  the  knowledge  of  past 
sins.  This  was  fully  accomplished  in  him  ;  and  accordingly 
when  he  had  become  the  apostle  St.  Paul,  he  said  of  him 
self: — "Who  before  was  a  blasphemer  and  a  persecutor, 
and  contumelious,' '(5)  against  Christ;  and  again  : — "  I  am 
the  least  of  the  apostles,  who  am  not  worthy  to  be  called 
an  apostle,  because  I  persecuted  the  Church  of  God.*' (6) 
From  his  example  I  will  learn  to  draw  great  profit  from 
the  sins  I  have  committed,  since  for  this  cause  the  Holy 
Ghost  says : — •"  Better  is  the  iniquity  of  a  man,  than  a 
woman  doing  a  good  turn  ;''(7)  for  fervent  men  are  wont 
to  draw  strong  motives  from  the  thought  of  their  sins  to 
increase  in  virtues,  especially  in  humility  towards  them 
selves,  and  in  charity  towards  God,  who  forgave  them :  and 
on  the  contrary,  the  lukewarm  and  remiss  draw  vanity  and 
presumption  from  their  good  works. 

(3)  Gen.  xlix.  27. 

(4)  Ps.  Ixxiii.  23.  (5)  1  Tim.  i.  13.  (6)  1  Cor.  xv.  9. 

(7)  Ecclus.  xlii.  14. 


262  MEDITATION  XXIX. 

ii.  The  second  cause  was  in  order  that  Christ  might  show 
in  Saul  the  inestimable  riches  of  His  grace,  and  His  infinite 
virtues  and  perfections.  He  showed  His  charity  in  loving 
one  who  so  much  abhorred  Him  ;  His  goodness,  in  calling 
one  who  fled  away  from  Him  ;  His  omnipotence  in  softening 
a  heart  so  greatly  hardened  ;  His  patience  in  bearing  wiih 
and  waiting  for  one  who  so  greatly  persecuted  Him ;  His 
mercy  in  admitting  him  to  penance,  and  delivering  him 
from  so  many  miseries ;  and  finally,  the  efficacy  of  His 
grace,  in  filling  with  such  excellent  virtues  one  who  was  so 
full  of  abominable  vices.  Therefore,  the  same  holy  apostle 
writes: — "For  this  cause  have  I  obtained  mercy,  that  in 
me  first  Christ  Jesus  might  show  forth  all  patience  for  the 
information  of  them  that  shall  believe  in  Him  to  life  ever 
lasting  :"(8)  and  as  He  showed  in  Saul  more  than  in  other 
sinners,  "all'1  His  "patience,"  that  is  to  say,  His  most 
perfect  patience  ;  so  also  He  showed  His  charity,  goodness, 
mercy,  liberality,  and  omnipotence.  And  as,  whilst  He 
lived  on  earth,  He  showed  these  virtues  towards  Mary 
Magdalene,  Matthew,  Zaccheus,  and  other  sinners ;  so 
afterwards  when  He  had  ascended  to  heaven,  He  showed 
them  .principally  towards  Saul ;  in  order  that  we  might 
understand  that  He  is  always  the  same  in  love  towards 
sinners,  and  in  readiness  to  do  them  good,  and  therefore 
that  we  may  always  trust  to  obtain  pardon  of  our  sins,  and 
deliverance  from  our  sinful  habits,  since  neither  charity, 
goodness,  mercy,  nor  power  are  wanting  to  Him  to  perform 
this  for  us. 

iii.  The  third  cause  was  in  order  that  Saul  might  be  to 
us  at  once,  both  a  warning  and  an  example  ; — a  warning  to 
become  more  wary  from  his  fall,  and  not  suffer  ourselves 
to  be  led  by  the  boiling  violence  of  our  nature,  or  by  the 
impulses  of  indiscreet  zeal,  or  by  furious  anger,  cloked 

L  (8)  1  Tim.  i.  16. 


OF  THE  CONVERSION  OF  ST.  PAUL.       263 

with  the  title  of  religion ;  for  these  will  easily  throw  us 
down  into  innumerable  sins,  adding  new  and  greater  sins 
to  those  already  committed :  and  on  the  other  hand,  an 
example,  if  we  fall  into  such  sins,  that  we  should  endea 
vour  to  turn  to  Almighty  God,  after  the  pattern  of  his 
conversion  and  change  of  life,  which  was  one  of  the  most 
admirable  that  Christ  wrought  for  our  instruction,  and 
ought  to  be  meditated  and  pondered  in  this  spirit. 

POINT  II. 

"  And  as  he  went  on  his  journey,  it  came  to  pass  that 
he  drew  nigh  to  Damascus,  and  suddenly  a  light  from 
heaven  shined  round  about  him.  And  falling  on  the 
ground,  he  heard  a  voice  saying  to  him : — Saul,  Saul, 
why  persecutest  thou  me  ?"  (9) 

1.  Here  is  to  be  considered  first,  the  infinite  charity  of 
Christ  our  Lord,  who  sitting  on  His  heavenly  throne  upon 
the  right  hand  of  the  Father,  did  not  disdain  to  come 
down  to  earth,  and  to  appear  to  His  very  persecutor,  in 
the  same  manner  that  after  His  Resurrection  He  appeared 
to  St.  Peter,  and  St.  James,  and  others.  And  thus  the 
same  St.  Paul  testifies: — "And  last  of  all,  He  was  seen 
also  by  me,  as  by  one  born  out  of  due  time;''  as  if  he 
had  said:  After  that  Christ  had  made  all  His  other  appear 
ances,  last  of  all  He  appeared  to  me,  as  to  a  sort  of  mon 
ster,  born  unnaturally  and  out  of  season  ;  for  "  /  am  the 
least  of  the  apostles."  (10)  And  this  appearance  was  a 
greater  instance  of  the  charity  of  Christ  than  the  others 
were  ;  for  the  others  were  made  to  His  friends,  and  to  the 
disciples  who  sought  Him  and  desired  to  see  Him  ;  but 
this  was  made  to  His  enemy  who  persecuted  Him,  and 
desired  to  root  out  His  name,  and  the  name  of  all  His  dis 
ciples.  In  this  appearance,  this  good  pastor  accomplished 

(9)  Act.  ix.  3.  (10)  1  Cor.  xv.  8. 


264  MEDITATION  XXIX. 

that  which  He  had  before  spoken  of  Himself ;  for  "leaving 
the  ninety-nine  sheep  in  the  wilderness,"(ll)  He  descended 
in  person  to  seek  this  lost  sheep,  with  the  very  same  love 
•with  which  He  sought  the  others.  O  fire  of  infinite 
charity,  which  burning  in  the  heart  of  Jesus  Christ,  canst 
not  be  hid,  but  daily  castest  forth  new  sparks,  to  inflame 
all  with  thy  fervent  love!  It  was  great  love,  to  suffer 
Thyself  to  be  found  by  those  who  sought  Thee  not,  and 
openly  to  appear  to  those  who  did  not  enquire  after  Thee : 
(12)  but  this  day  Thou  goest  very  much  farther,  appear 
ing  to  him  that  hated  Thee,  and  showing  Thyself  to  him 
who  with  unspeakable  fury  persecuted  Thee ;  and  instead 
of  encompassing  him  with  fire,  to  consume  his  body,  Thou 
dost  surround  him  with  light  to  convert  his  soul. 

Colloquy. — I  give  Thee  thanks,  0  most  loving 
Jesus,  for  the  evident  tokens  which  Thou  givest  of 
Thy  love;  illuminate,  I  beseech  Thee,  my  blinded 
soul,  with  such  a  knowledge  of  them,  that  I  may  be 
made  partaker  of  them.  Amen. 

2.  I  will  consider  secondly,  the  properties  of  the  heavenly 
light  which  shone  round  about  Saul,  by  which  are  repre 
sented  the  properties  of  the  inward  light,  which  God,  by 
the  visitation  of  His  grace,  infused  into  sinners,  that  they 
may  be  converted. 

i.  The  first  is,  that  it  came  on  a  sudden,  like  lightning, 
when  Saul  least  expected,  and  least  deserved  it ;  for  our 
Lord  is  wont  to  send  these  visitations  when  we  are  most 
forgetful  of  them,  and  even  when  for  our  hardness,  we  are 
most  unworthy  of  them. 

Colloquy. — 0  Almighty  God,  who  in  Thy  hands 
hidest  the  light,  and  afterwards  commandest  it  to  come 
again,  and  showest  Thy  "  friend  concerning  it,  that  it 

(11)  Luc.  xv.  14.  (12)  Isa.  Ixv.  1,    Kom.  x.  20. 


OF  THE  CONVERSION  OF  ST.  PAUL.       265 

is  his  possession,  and  that  he  may  come  up  to  it:"(13) 
what  return  shall  we  make  Thee  for  the  infinite  cha 
rity  which  Thou  showest  in  giving  some  part  of  it  to 
Thine  enemies,  making  it  suddenly  to  shine,  to  con 
vert  them  into  friends ;  command  it,  Lord,  to  shine 
upon  me,  and  so  TO  enlighten  the  inmost  parts  of  my 
heart,  that  it  may  detach  it  from  that  which  is  earthly 
and  transfer  it  to  that  which  is  heavenly  and  eternal. 
Amen. 

ii.  The  second  property  was,  that  it  caused  Saul  to  stop 
when  he  approached  Damascus,  which  word  is  interpreted 
Hood,  where  he  desired  to  execute  his  bloody  purposes, 
and  prostrated  him  upon  the  ground,  humbling  his  pride, 
and  stopping  the  current  of  his  anger ;  so  that  although 
with  other  sinners  God  our  Lord,  as  He  speaks  by  the 
prophet  Osee,  hedges  in  their  "  way  with  thorns,"  (14) 
drawing  them  to  Himself  with  a  certain  violence,  and 
by  calamities  and  miseries:  yet  He  did  not  hedge  in  the 
way  of  Saul  with  thorns  and  calamities,  but  with  a  light 
which  shone  about  him,  and  drew  him  with  sweetness  and 
gentleness  to  Himself.  And  the  same  apostle  relating  his 
own  conversion,  takes  notice  that  it  was  "  at  mid-day,'* 
that  that  abundant  light  shone  round  about  him;  (15) 
intimating  by  this,  that  when  his  fury  had  reached  its  full 
height  of  malice  and  pride,  then  it  was  that  Christ  our 
Lord  arrested  him.  And,  as  Christ  ascended  the  cross 
in  the  middle  of  the  day,  to  shew  the  fervour  of  the  love 
which  He  bore  us :  even  so  He  was  pleased  to  come  at  mid 
day  to  convert  Saul,  and  to  surround  him  in  this  manner 
with  His  abundant  light ;  declaring  thus  the  particular 
love  which  He  bore  to  him,  according  to  that  which  the 
apostle  says  of  himself: — "  I  live  in  the  faith  of  the  Son 
of  God  who  loved  me,  and  delivered  Himself  for  me."  (16) 

(13)  Job.  xxxvi.  32.  (14)  Ose.  ii.  6. 

(15)  Act.  xxii.  6.  (16)  Gal.  ii.  20. 


266  MEDITATION  XXIX. 

Where  it  appears  that  it  is  the  property  of  divine  grace 
to  stop  the  ways  of  sinners,  and  cause  them  to  cease  from 
their  sins,  and  not  proceed  any  further  in  their  wicked 
purposes,  nor  put  them  into  execution :  but  that  when 
those  evil  resolutions  have  deep  roots,  it  is  needful  that 
the  light  be  more  abundant  in  order  to  convert  them. 

Colloquy. — 0  happy  Saul,  about  whom  there  shone 
so  abundant  a  light,  well  mayest  thou  say  on  this 
occasion  that  which  David  said  : — "  Unless  the  Lord 
had  been  my  helper,  my  soul  had  almost  dwelt  in 
hell;"  (17)  for  that  journey  which  thou  madest  to 
Damascus  would  have  quickly  drowned  thee  in  the 
bottom  of  hell,  if  our  Lord  had  not  hindered  it.  Be 
seech  Him,  therefore,  who  stopped  thy  course,  to  give 
me  so  great  a  light  as  to  stop  mine  also,  humbling  my 
pride,  bridling  my  anger,  and  prostrating  me  upon  the 
ground,  in  order  that  I  may  be  brought  to  myself, 
and  be  wholly  converted  to  Almighty  God.  0  God 
of  my  soul,  although  Thou  hedge  in  my  ways  with 
thorns,  yet  it  is  needful  that  Thou  shouldst  encom 
pass  them  also  with  Thy  heavenly  light,  in  order  that 
I  may  be  converted  to  Thee;  0  dear  Lord,  let  not  this 
second  hedge  be  wanting  to  me,  lest  I  fail  perfectly. 
Amen. 

iii.  The  third  property  was,  that  the  light  which  sur 
rounded  Saul,  enlightened  all  parts,  above  him,  benealh  him, 
and  on  either  side  of  him,  so  that  he  saw  nothing  of  any 
kind  but  by  means  of  it ;  to  signify  that  heavenly  light 
shines  about  a  man  on  every  side,  so  that  he  sees  nothing 
but  with  it  and  by  it,  and  contemplates  heavenly  things 
without  looking  at  all  to  earthly  things  except  in  order 
to  eternal. 

Colloquy. — 0  "  true  light,  which  enlightens  every 

(17)  Ps.  xciii.  17, 


OF  THE  CONVEKSION  OF  ST.  PAUL.       267 

man  that  comes  into  this  world,"  (18)  surround  me 
with  Thy  light,  in  order  that  I  may  not  behold  with 
vain  satisfaction  the  things  that  are  earthly,  but  may 
look  only  to  those  which  are  heavenly.  Amen. 

3.  Lastly  are  to  be  considered  the  words  which  Christ 
our  Lord  spake  to  Saul,  in  which  His  love  appears  in  many- 
ways. 

i.  For,  first  intending  to  reprove  Saul,  He  did  not  do  it 
with  sharp  or  bitter  words,  but  with  great  love  and  kind 
ness  ;  for  He  called  him  twice — "  Saul,  Saul,"  in  sign  that 
He  loved  him  and  that  He  knew  him  by  his  proper  name, 
and  to  stir  him  up  the  more,  and  to  make  him  the  more 
attentive  to  that  which  He  was  about  to  say  to  him. 
And  He  said  to  him, — "  Why  dost  thou  persecute  me  ?  " 
As  if  He  had  said, — What  cause  hasfc  thou  to  persecute 
me?  Declare  it  to  me  and  I  will  satisfy  thee ;  and  if 
thou  hast  none,  why  dost  thou  persecute  me  without  a 
cause? 

Colloquy. — 0  immense  love  of  our  Creator,  who 
vouchsafes  to  enter  into  reckoning  with  so  worthless 
a  creature,  and  to  reason  with  him,  and  ask  him  why 
he  persecutes  Him,  when,  if  He  would,  He  could 
with  one  word  annihilate  him  ! 

ii.  He  likewise  showed  His  love  in  taking  the  persecu 
tion  of  His  disciples  for  His  own  ;  and  because  Saul  per 
secuted  them,  Christ  complained  of  his  persecuting  Him. 
And  He  who  on  the  cross  did  not  complain  of  those  who 
persecuted  Him  in  His  own  person,  now  complains  of 
being  persecuted  in  those  that  are  His,  and  grieves  more 
for  their  afflictions  than  for  His  own. 

Colloquy. — Who  would  not  love  Thee,  0  most  lov 
ing  Jesus,  since  Thou  so  lovest  those  who  love  Thee  ? 

(18)  Joan.  i.  9. 


268  MEDITATION  XXIX. 

Who  will  dare  to  persecute  Thy  servants,  since  to 
persecute  them  is  to  persecute  Thee  ? 

iii.  Hence  T  will  gather  that  it  is  the  property  of  the 
Holy  Spirit  when  He  speaks  to  the  Heart  of  a  sinner  by 
inspirations,  and  accompanies  them  with  heavenly  light,  to 
reprove  the  evil  of  which  lie  is  guilty,  and  thus  put  him 
to  confusion,  and  to  say  to  him  inwardly, — "  Man,  man, 
why  dost  tJiou  persecute  me  ?'' 

Colloquy. — 0  my  soul,  if  thou  knowest  who  it  is 
that  speaks  to  thee,  and  who  it  is  that  is  persecuted 
by  thee,  and  who  thou  art  thyself  who  persecutest 
Him,  and  the  cause  and  reason,  or  rather  unreasona 
bleness,  of  thus  persecuting  Him  with  thy  sins,  with 
out  doubt  thou  wouldst  be  ashamed  of  what  thou  art 
doing,  and  wouldst  cease  to  persecute  Him,  whom 
thou  oughtest  rather  to  serve  and  follow. 

These  three  things  Christ  our  Lord  discovered  to  Saul, 
as  we  shall  presently  see. 

POINT  III. 

"Saul  said,  Who  art  Thou,  Lord?  And  He:— I  am 
Jesus,  whom  Thou  persecutest ;  it  is  hard  for  thee  to  kick 
against  the  goad." (19) 

1.  Here  is  to  be  considered  the  manner  in  which  Christ 
our  Lord  illuminated  Saul  with  His  divine  light,  not  all 
at  once,  but  by  degrees,  inspiring  him  to  ask  certain  ques 
tions,  and  returning  him  answers  to  them ;  in  which,  as  in 
the  seed,  all  Christian  perfection  lies  hid.  First,  our  Lord 
by  His  heavenly  light  infused  into  him  a  great  desire  to 
know  who  it  was  that  spake  to  him ;  for  it  is  the  property 
of  those  that  hold  intercourse  with  Almighty  God,  and 
have  received  some  liglit  from  Him,  immediately  to  desire 
with  great  fervour  to  know  more ;  for  "  this  is  eternal  life,'* 

(19)  Act.  ix.  5. 


OF  THE  CONVERSION  OF  ST.  PAUL.       269 

to  know  "  the  only  true  God,  and  Jesus  Christ,  whom'' 
He  has  sent.  With  this  desire,  therefore,  Saul  enquired  :— 
"  Who  art  Thou,  Lord?"  As  if  he  had  said : — "  Discover 
o  me  plainly  who  Thou  art,  that  I  may  know  whom  I 
persecute,  and  may  desist  from  the  evil  which  I  am  com 
mitting."  And  he  called  Him  Lord,  out  of  great  respect 
and  reverence  for  the  majesty  of  Him  that  had  spoken  to 
him. 

2.  Christ  our  Lord,  replying  to  this  question,  answered 
to  more  than  was  asked  of  Him,  for  He  declared  both  who 
the  persecuted  was,  and  who  the  persecutor,  saying : — "  I  am 
Jesus  of  Nazareth,  whom  thou  persecutest."  As  if  He 
had  said : — "  Desirest  thou  to  know  who  I  am  ? — I  am 
Jesus,  even  the  Saviour  of  him  who  is  offending  and  perse 
cuting  me.  And  wilt  thou  know  who  thou  art  ? — Thou 
art  the  persecutor  of  the  same  Saviour,  who  desires  to 
save  and  sanctify  thee."  Where  we  see  that  it  is  the 
property  of  Christ  our  Lord  to  teach  us  at  the  same  time 
by  His  heavenly  light,  both  what  God  is,  and  what  man 
is ;  what  Jesus  is  towards  a  sinner,  and  what  the  sinner  is 
towards  Jesus ;  and  these  two  pieces  of  knowledge  go  to 
gether  and  help  one  another ;  for,  by  comparing  the  one 
with  the  other,  the  excellency,  goodness,  and  ctiarity  of 
God  our  Saviour ;  as  also  the  baseness,  wickedness,  and  in 
gratitude  of  the  sinner,  are  made  more  apparent.  For 
whither  can  any  one's  goodness  ascend  higher,  than  to  be 
the  saviour  of  him  who  persecutes  him?  And  whither 
can  any  one's  malice  extend  further,  than  to  the  per 
secutor  of  him  that  has  saved  him  ? 

3.  These  two  things  /  ought  to  maJce  my  special  study 
as  the  apostle  St  Paul  did  during  his  whole  life ;  for  these 
words  were  so  deeply  impressed  upon  him,  that  he  always 
had  in  his  heart  and  on  his  tongue,  his  Saviour  Jesus, 
preaching  the  excellency  of  His  Person,  the  work  which 


270  MEDITATION  XXIX. 

He  effected  of  our  redemption,  the  motive  which  moved 
Him  to  undertake  it,  the  price  that  it  cost  Him,  and  the 
inestimable  riches  which  He  purchased  for  us.  To  these 
he  joined  the  consideration  of  his  own  baseness  and  misery, 
together  with  the  ingratitude  and  malice  of  offending 
so  noble  a  Saviour,  who  of  pure  mercy  redeemed  him 
at  the  price  of  His  own  precious  blood,  and  gained  for 
him  infinite  treasures  of  grace  and  glory. 

Colloquy. — 0  most  loving  Jesus,  let  me  know 
Thee,  and  know  myself :  let  me  know  myself,  that  I 
may  abhor  and  despise  myself,  and  may  chastise  in 
myself  the  sins  which  I  have  committed  against  Thee ; 
let  me  know  Thee,  that  I  may  love  and  praise  Thee, 
obey  and  serve  Thee,  for  the  innumerable  benefits 
which  I  have  received  from  Thee.  0  glorious  apostle, 
obtain  for  me  of  thy  beloved  some  small  ray  of  celes 
tial  light,  that  I  may  know  what  Jesus  has  been  and 
is  towards  me ;  and  what  I  have  been,  and  still  am 
towards  Him,  that,  being  enlightened  with  His  light, 
I  may  now  make  a  new  beginning,  loving  what  I  before 
hated,  and  hating  what  before  I  loved,  imitating  Thee 
as  Thou  didst  imitate  Christ  our  Saviour.  (20)  Amen. 

4.  '•'  It  is  hard  for  thee  to  kick  against  the  goad  :"  that 
is  to  say,  as  he  who  kicks  against  the  goad  does  not  hurt 
the  goad,  but  hurts  himself,  and  the  more  violently  he 
drives  in  the  goad  the  greater  is  the  wound  that  he  gives 
himself:  just  so,  he  who  resists  God  and  the  inward  goad 
by  which  He  urges  us  to  serve  Him,  does  not  at  all  hurt 
God,  but  hurts  himself,  and  the  more  he  resists,  the  greater 
is  the  injury  that  he  receives. 

Colloquy. — 0  my  soul,  consider  what  thou  dost 
when  thou  resistest  the  will  of  Almighty  God  and  His 
holy  inspiration  !  Although  it  is  true  that  thou  in- 

(20)  1  Cor.  xi.  1. 


OF  THE  CONVEKSION  OF  ST.  PAUL.       271 

fcultest  Him  very  greatly,  yet  tliou  dost  not  really  hurt 
His  Person,  but  dost  very  seriously  liurt  thyself;  for 
by  this  resistance  thou  dost  make  thyself  all  bloody, 
wounding  thyself  with  sins,  and  bringing  down  upon 
thyself  terrible  pains.  Enter,  therefore,  into  thyself, 
and  follow  the  sweet  goading  of  His  inspiration,  doing 
that  which  He  suggests  to  thee,  and  accomplishing 
that  which  He  commands  thee ;  for  as  it  is  a  hard 
thing  to  resist  Him,  so  it  is  a  sweet  thing  to  obey 
Him. 

POINT   IV. 

"  And  he,  trembling  and  astonished  said : — Lord,  what 
wilt  Thou  have  me  to  do  ?  And  the  Lord  said  to  him,  Arise 
and  go  into  the  city,  and  there  it  shall  be  told  thee  what  thou 
must  do:'  (21) 

1 .  Here  is  to  be  considered  first,  this  trembling  of  body 
and  this  astonishment  or  wondering  of  soul,  which  Saul 
felt,  irx,  consequence  of  what  he  had  seen  and  heard : — 
trembling  for  the  insults  he  had  offered  to  so  great  a 
Lord, — and  wondering  and  astonished  as  well  at  his  own 
ignorance  and  temerity,  as  at  the  bounty  and  mercy  with 
which  God  had  not  only  borne  with  him,  but  had  even 
come  from  heaven  to  call  him,  and  to  discover  to  him  his 
error.  All  these  effects,  the  light  of  heaven  is  wont  to 
produce  in  the  soul  of  the  sinner,  about  whom  ii;  shines 
according  to  that  expression  of  the  prophet  David : — 
"  Thy  lightnings  enlightened  the  world;  the  earth  shook 
and  trembled. "(22)  For  lightnings  are  divine  inspira 
tions  by  which  the  earthly  sinner  sees  many  things  which 
he  did  not  see  before ;  he  sees  the  grievousness  of  his  sin, 
and  the  punishment  he  has  deserved  ;  the  goodness  of  God, 
which  has  waited  for  him,  and  the  favours  He  has  done 
him.  And  seeing  these  and  other  things,  he  is  afraid,  and 

(21)  Act.  ix.  6.  (22)  Ps.  Ixxvi.  19. 


272  MEDITATION  XXIX.' 

trembles,  and  is  wholly  astonished,  and  as  it  were,  beside 
himself  with  wonder  and  amazement. 

Colloquy. — 0  eternal  God,  send  these  flashes  of 
light  into  the  land  of  unbelievers,  and  upon  the  souls 
of  all  sinners,  that  they  may  see  and  tremble,  and 
depart  out  of  their  place,  leaving  their  sins  to  serve 
Thee  with  loyalty.  Amen. 

2.  Next  is  to  be  considered,  that  second  question  that 
Saul  asked,  to  which  he  was  moved  by  an  abundance  of 
inward  light,  and  by  the  perfect  obedience  and  subjection, 
with  which  he  submitted  himself  to  Jesus  Christ : — "  Lord, 
what  wilt  Thou  have  me  to  do  ?"  As  if  he  had  said : — "  Be 
hold  here  I  am,  ready  to  do  and  to  suffer  for  Thee  whatever 
Thou  wilt,  as  well  in  punishment  of  my  past  sins,  as  in 
gratitude  for  present  benefits :  command  and  ordain  what 
it  pleaseth  Thee,  for  I  am  ready  to  obey  Thee.  0  '  change 
of  the  right  hand  of  the  most  Highl'  "  (23)  0  efficacy  of 
the  light  of  heaven !  Who  but  Almighty  God  could  so 
suddenly  effect  such  an  alteration !  What  other  light 
than  that  of  heaven,  could  in  so  short  a  time  discover  so 
many  delusions?  He  who  before  abhorred  Christ  now 
loves  Him ;  he  who  accounted  Him  a  breaker  of  the  law, 
now  accounts  Him  a  giver  of  the  law,  whom  he  must 
obey  before  all ;  (24)  he  who  persecuted  Him  now  offers 
to  follow  Him  and  to  preach  Him,  although  he  be  per 
secuted  for  it  Himself;  and  he  who  before  obstinately 
followed  his  own  judgment  and  will,  now  renounces  them, 
and  resigns  his  will  to  God's. 

Colloquy. — Grant  me  grace,  0  good  Jesus,  always 
to  say  to  Thee  and  to  those  who  are  in  Thy  place  with 
perfect  resignation : — Lord,  what  wilt  Thou  have 
me  to  do?''  For  my  desire  is  to  do  what  Thou 

(23)  Ps.  Ixxvi.  11.  (24)  S.  Th.  2,  2,  q.  cxiii.  art.  10. 


OF  THE  CONVERSION  OF  ST.  PAUL.       273 

desiresfc,  and  what  Thou  shalt  command  me  by  them. 
I  do  not  desire  Thee  to  say  to  me  that  which  Thou 
saidst  to  a  certain  blind  man  in  condescension  to  his 
frailty  :  "  What  wilt  thou  that  I  do  to  thee  ?  "  (25) 
Treat  me  not,  I  pray  Thee,  as  one  so  imperfect,  nor 
condescend  to  my  desire ;  for  it  is  not  meet  that  I 
should  draw  Thy  will  to  mine,  but  that  mine  should 
follow  Thine. 

3.  Thirdly,  I  will  ponder  the  answer  of  Christ  oar  Lord, 
who  would  not  tell  him  in  the  way,  and  as  it  were  in  passing, 
the  things  which  he  was  to  do,  bat  was  pleased  to  send  him 
"  to  the  city"  there  to  tell  him  more  at  leisure.  For  G-od  will 
not  have  things  of  such  great  importance  as  our  salvation 
and  His  glory,  listened  to  merely  in  passing.     And  although 
in  every  place  and  time,  on  a  sudden  and  in  a  moment,  He 
drops  the  light  of  His  grace,  as  one  that  drops  seed  into 
the  earth,  yet  that  it  may  bring  forth  in  due  season,  He 
chooses  a  suitable  place  and  time,  as  we  shall  see  below  He 
did  with  Saul. 

4.  Lastly,  I  will  ponder  how,  as  St.  Luke  says, — "The 
men  who  went  in  company  with  him,  stood  amazed,  hearing 
indeed  a  voice,  but  seeing  no  man."  (26)     Where  we  are 
reminded  of  the  height  and  depth  of  the  divine  judments 
in  the  calling  of  sinners.     Saul  was  on  his  way  with  other 
wicked   men,  persecutors  of   Christ  like  himself,  and  he 
himself  the  worst  amongst  them  all,  yet  notwithstanding 
this,  God  our  Lord  called  him  alone  efficaciously  on  this 
occasion,  and  converted  him  to  His  faith  and  admitted  him 
into  His  grace  and  friendship,  leaving  the  others;  in  order 
that  on  the  one  hand  we  might  extol  His  goodness  in  him 
whom  He  elected,  and  on  the  other  hand  might  tremble 
at  His  justice  in  those  whom  He  rejected;  especially  aa 
he  who  was  called  was  only  this  one  Saul,  but  those  who 

(25)  Luc.  xviii.  41.  (26)  Act.  ix.  7. 

Vol.  V-i8 


274  MEDITATION  XXIX. 

•were  rejected  were  many,  and  also  his  companions.  But  in 
both  these  particulars  we  ought  to  reverence  the  judgments 
of  God,  and  to  repress  the  complaints  which  rise  up 
against  Him  in  our  erroneous  judgment,  by  saying  with 
the  same  apostle  : — "  0  man,  who  art  thou  that  repliest 
against  God?  Shall  the  thing  formed,  say  to  him  that 
formed  it,  Why  hast  thou  made  me  thus?  Or  hath  not 
the  potter  power  over  the  clay,  of  the  same  lump  to 
make  one  vessel  unto  honour,  and  another  unto  dis 
honour?-''  (27)  "  Oh  the  depth  of  the  riches  of  the  wis 
dom,  and  of  the  knowledge  of  God  !  How  incomprehen 
sible  are  His  judgments  and  how  unsearchable  are  His 
ways  !  For  who  hath  known  the  mind  of  our  Lord  ?  Or 
who  has  been  His  counsellor?  Or  who  hath  first  given  to 
Him,  and  recompense  shall  be  made  for  him?  For,  of 
Him,  and  by  Him,  and  in  Him,  are  all  things :  to  Him 
be  glory  for  ever,  Amen."  (28) 

5.  Hence  it  came  to  pass,  that  these  companions  of  Saul 
heard  his  voice,  and  what  he  said,  and  likewise  saw  some 
part  of  the  outward  splendour  that  shone  about  him  ;  bub 
as  the  same  apostle  says  : — tf  They  saw  indeed  the  light, 
lut  they  heard  not  the  voice  of  Him  that  spoJcef  (29)  that 
is,  they  did  not  hear  the  words  spoken,  either  those 
words: — "  Saul,  Saul,  why  persecutest  thou  me?1'  or 
those  others ; — "  I  am  Jesus  of  Nazareth,  whom  thou 
persecutest;  it  is  hard  for  thee  to  kick  against  the  goad.'' 
So  that  although  they  were  surprised  to  see  Saul  pros 
trate  on  the  ground,  and  to  hear  him  speak  sucli  things, 
yet  they  were  not  changed  or  converted  at  that  time, 
although  what  they  now  witnessed  may  have  led  to  their 
conversion  afterwards,  as  it  may  well  be  thought  that  it 
did  with  some  of  them  after  the  example  of  him,  whom 

(27)  Rom.  ix.  20.  (28)  Rom  xi.  33. 

(29)  Act.  xxii.  9. 


OF  THE  CONVERSION  OF  ST.  PAUL.       275 

they  considered  their  captain  when  they  heard  him  relate 
more  distinctly  what  had  happened  to  him  in  this  journey. 


MEDITATION  XXX. 

ON  THAT  WHICH  HAPPENED  TO  SAUL  IX  THOSE  THREE  DAYS  AFTER 

THIS  APPEARANCE,  AND  OF   THE  FULNESS  OF  THE  HOLY  GHOST 

GIVEN  TO  HIM. 

POINT  I. 

"  And  Saul  arose  from  the  ground,  and  when  his  eyes 
were  opened  lie  saw  nothing.  But  they,  leading  him  by 
the  hands,  brought  him  to  Damascus."  (1) 

1.  Saul,  during  the  whole  time  that  this  vision  and  the 
colloquies  with  Christ  lasted,  remained  prostrate  on  the 
earth,  on  which  the  light  of  heaven  had  cast  him  down, 
in  order^hat  he  might  be  humbled,  and  might  with  more 
reverence  see  and  hear  what  Christ  our  Lord  said  to  him. 
At  the  same  time  that  he  fell  to  the  ground  his  body  was 
also  weakened  and  enfeebled,  as  was  the  case  with  Daniel, 
(2)  and  is  usually  the  case  in  such  visions;  to  signify  that 
the  sight  of  the  glorious  things  of  Almighty  God,  enfeebles 
the  strength  of  the  flesh.  And  as  Jacob  seeing  God  be 
came  lame  of  one  foot,  (3)  so  he,  who  by  contemplation 
beholds  things  eternal,  becomes  lame  in  the  love  of  things 
temporal. 

Colloquy. — 0  eternal  God,  send  clown  the  beams  of 
Thy  light  upon  my  spirit,  so  as  to  weaken  the  passions 
of  my  furious  flesh  :  prostrate  me  by  humility  even  to 
the  abyss  of  my  own  dust  and  nothingness,  in  order 
that  I  may  be  worthy  to  arise  and  contemplate  the 
abyss  of  Thy  divinity  and  humanity.  Amen. 

(1)  Act.  ix.  6.  et  xxii.  11.          (2)  Dan.'x.  8.          (3)  Gea.  xxxii.  31. 


276  MEDITATION  XXX. 

2.  Saul,  hearing  the  commandment  of  Christ  our  Lord, 
who  said  to  him,  '*  Surge, — Arise"  immediately  arose  like 
a  true  son  of  obedience,  and  began  to  accomplish  what  he 
had  purposed,  when  he  said : — "  Lord,  what  wilt  Thou  have 
me  to  do  ?"     Nor  did  he  arise  from  the  earth  with  his  body 
only,  but  also  spiritually,  arising  and  going  forth  out  of 
the  filth  and  error  of  his  sins,  awaking  out  of  the  sleep  of 
death  in  which  he  lay,  and  rising  again  to  a  new  life,  leav 
ing  the  earthly  affections  which  before  had  fastened  his 
heart  to  the  earth.     And  thus  the  apostle  followed  the 
counsel  which  he  himself  has  given  us  in  these  words : — 
"  Rise,  thou  that  sleepest,  and  arise  from  the  dead,  and 
Christ  shall  enlighten  thee."  (4) 

Colloquy. — 0  my  soul,  hear  this  counsel  of  the 
apostle,  taken  out  of  the  book  of  his  own  experience : 
arise  from  the  earth,  to  which  thou  art  fallen  by  sin, 
awake  from  the  sleep  in  which  thou  liest  asleep  out  of 
slothfulness  :  raise  thyself  up  to  a  new  life,  casting  off 
the  works  of  death;  and  Christ  our  Lord  will  enlighten 
thee  with  the  light  of  His  grace,  in  order  that  thou 
mayest  hereafter  see  Him  in  the  light  of  His  glory. 

3.  Saul,  though  his  ejes  were  open,  yet  could  not  see, 
which  he  himself   declares  to  have  proceeded  from  the 
brightness  of  the  light  which  shone  round  about  him ;  by 
which  is  intimated  that  the  light  of  heaven  opens  the  eyes 
of  the  soul,  and  shuts  the  eyes  of  the  body ;  for  so  great  is 
the  value  that  it  attaches  to   things  eternal,  that  it  takes 
away  the  desire  of  seeing  things  temporal.    And  thus  those 
who  are  given  to  contemplation,  although  they  have  bodily 
eyes,  yet  do  not  see,  because  they  do  not  use  them  out  of 
curiosity  to  behold  vain  things,  such  as  might  disturb  the 
sight  of  the  soul. 

(4)  Ephes.  v.  14. 


OF  THE  CONVERSION  OF  ST.  PAUL.       277 

Colloquy. — 0  heavenly  light,  come  and  enlighten 
my  inward  eyes,  and  make  them  see  their  Creator 
with  such  clearness,  that  the  outward  eyes  may  be 
shut,  and  not  idly  cast  upon  creatures.  0  my  soul, 
close  and  mortify  the  sight  of  the  body,  that  God  may 
clear  thy  spiritual  sight.  Amen. 

POINT  II. 

"  And  he  was  there  three  days  without  sight,  and  he  did 
neither  eat  nor  drink." (5) 

1.  Christ  our  Lord  detained  Saul  those  three  days  in  the 
city,  deferring  his  baptism  and  his  being  filled  with  the 
Holy  Ghost,  in  order  that  in  the  meantime  he  might  be 
catechised  and  well  instructed  in  the  mysteries  of  the  faith 
of  the  most  holy  Trinity,  and  might  dispose  himself  to 
receive  the  baptism,  which  is  given  in  the  name  of  the 
three  divine  Persons.  And  as  Christ  our  Lord  was  three 
days  in  the  sepulchre  before  He  arose  gloriously :  so  He 
would  have  His  apostle  remain  three  days  in  the  sepulchre 
of  contemplation,  before  he  arose  to  baptism.  The  other 
apostles  He  caused  to  wait  ten  days  in  the  city  of  Jerusa 
lem  for  the  coming  of  the  Holy  Ghost,  but  Saul  no  more 
than  three,  intending  to  prepare  this  vessel  at  once  for 
Him  in  his  office. 

2.  Consider  the  exercises  which  Saul  practised  during 
these  three  days,  in  order  to  imitate  him  as  far  as  he  is 
imitable. — i.  In  nil  this  time  he  "  saw  nothing"  with  his 
bodily  eyes,  for  beside  the  reason  already  alleged,  the  inward 
sight  of  his  soul  took  away  the  outward  sight  of  his  body. 
— ii.  He  neither  ate  nor  drank,  because  his  spiritual  joy 
and  the  suspension  of  his  soul's  powers,  made  him  quite 
forget  all  bodily  food. — iii.  He  prayed  continually,  as  our 
Lord  said  to  Ananias : — "  Ecce  enim  orat."  "  For  behold 
he  prayeth."(6)  With  these  exercises  he  disposed  himself 
(5)  Act.  ix.  9.  (6)  Act.  ix  11. 


278  MEDITATION  XXX. 

to  receive  baptism  and  apostleship ;  and  from  his  example 
I  am  to  learn  that  these  three  things,  restraint  of  the  sight, 
rigour  in  fasting,  and  continuance  in  praying,  dispose  a 
man  to  obtain  of  our  Lord  great  gifts  and  graces ;  and  they 
are  things  which  greatly  help  one  another;  for  the  restraint 
of  the  eyes  and  the  fasting  of  the  body  tend  greatly  to  the 
perfection  of  prayer,  and  again,  prayer  makes  restraint  of 
the  eyes  and  fasting  exceedingly  sweet. 

3.  Consider  what  great  favours  and  graces  Christ  our 
Redeemer  bestowed  on  Saul  in  these  three  days,  performing 
towards  him  the  office  of  a  master  invisible,  as  He  had 
done  to  the  other  apostles  visible.  For  in  this  time  He 
revealed  and  made  known  to  him  all  the  mysteries  of  our 
holy  faith,  with  most  abundant  light  from  heaven,  in  order 
that  he  might  preach  them  to  all  nations.  This  may  be 
gathered  from  those  sweet  words  of  Ananias  to  him,  re 
lated  by  the  apostle  : — "  The  God  of  our  fathers  hath  pre 
ordained  thee,  that  thou  shouldst  know  His  will,  and  see 
the  Just  One,  and  shouldst  hear  the  voice  from  His  mouth : 
for  thou  shalt  be  His  witness  to  all  men  of  those  things 
which  thou  hast  seen  and  heard."(7)  In  these  three  days, 
therefore,  Almighty  God  revealed  to  him  His  holy  will; 
he  saw  Christ  and  His  mysteries,  and  from  His  own  mouth 
learned  His  doctrine,  .that  so  he  might  be  a  witness  of  those 
thincrs  which  he  had  both  seen  and  heard  of  the  same 

O 

Saviour,  and  therefore  he  said  to  the  Galatians  of  the 
Gospel  which  he  preached : — "  Neither  did  I  receive  it  of 
man,  nor  did  I  learn  it;  but  by  the  revelation  of  Jesus 
Christ."(S)  . 

Colloquy. — 0  happy  man,  to  whom  God,  out  of  His 
pure  mercy,  vouchsafed  so  great  a  grace  !  0  God  of 
my  soul,  grant  me  likewise  grace  to  know  Thy  will, 
and  to  see  with  the  eyes  of  a  lively  faith  the  just  One, 

(7)  Act.  xxii.  14.  (8)  Gal.  i.  12. 


OF  THE  CONVEESION  OF  ST.  PAUL.       279 

Jesus  Christ  my  Lord,  and  hear  His  words,  which  He 
shall  speak  to  my  heart,  that  so  I  may  become  Thy 
witness,  and  may  proclaim  Thy  mighty  works  in  the 
manner  that  I  have  believed  and  tasted  them,  fulfilling 
in  all  things  Thy  most  holy  will.  Amen. 

4.  Some  holy  fathers  say  that  in  these  three  days  hap 
pened  that  vision  and  stupendous  revelation  which  St.  Paul 
relates  to  have  been  given  to  himself,  saying,  that  he  was 
"rapt  even  to  the  third  heaven,"  and  "  caught  up  into  Para 
dise"  and  there  heard  such  secret  words,  as  it  is  not  lawful 
for  imperfect  man  to  utter.  And  then,  also,  according  to 
the  opinion  of  St.  Augustine  and  St.  Thomas,  he  clearly 
saw  the  divine  essence.(9)  But  however  this  may  be, 
during  these  three  days  our  Lord  trained  him  in  a  wonder 
ful  manner,  and  gave  him  great  raptures,  drawing  him 
out  of  himself,  and  lifting  him  up  above  all  things  created, 
even  to  the  knowledge  of  the  most  sublime  mysteries  of  the 
third  and  highest  heaven,  and  of  the  most  holy  Trinity, 
communicating  to  him  great  secrets,  and  placing  him  in 
the  paradise  of  divine  light,  where  he  fell  into  great  ecsta 
sies  and  excesses  of  love,  so  that  when  he  returned  again 
to  himself,  he  could  truly  say: — "  I  live  now,  not  I;  but 
Christ  liveth  in  me.  "(10) 

Colloquy. — I  give  Thee  thanks,  0  most  sweet  Jesus, 
for  the  infinite  chanty  and  liberality  which  Thou 
showedst  towards  so  great  a  sinner,  and  Thy  persecu 
tor,  on  whom  Thou  didst  bestow  greater  favours  than 
on  others  who  never  offended  Thee,  showing  in  this 
sinner  that  "  where  sin  abounded,  grace  did  more 
abound, "(11)  and  to  this  son  who  had  been  so  prodigal, 
and  had  so  grievously  offended  Thee,  Thou  wast 
pleased  to  be  still  more  prodigal,  if  it  be  lawful  so  to 

(9)  S.  Th.  in  Cor.  q.  clxxv.    2  Cor.  xii.  2. 
(10)  Gal.  ii.  20.  (11)  Rom.  v.  20., 


280  MEDITATION  XXX. 

speak,  in  showing  him  mercy,  for  Thou  not  only 
wentest  forth  to  meet  him,  but  after  a  manner  didst 
compel  and  force  him  to  enter  into  Thy  house ;  and 
there  Thou  didst  adorn  him  with  such  garments,  and 
feast  him  with  such  delicious  banquets,  that  his  elder 
brethren  have  cause  to  envy  him  with  an  holy  envy. 
Since,  then,  Thy  mercy  is  not  diminished,  force  my 
rebellious  will,  I  beseech  Thee,  to  enter  into  Thy 
house ;  draw  it  out  of  itself,  and  attract  it  forcibly  to 
Thee,  and  so  transfer  it  into  Thyself,  that  henceforth 
I  may  not  live,  but  Thou  mayest  live  in  me  everlast 
ingly.  Amen. 

5.  Ponder,  lastly,  the  sweetness  of  Christ  our  Lord's  man 
ner  of  dealing  with  Sard  ;  for  while  he  was  at  prayer,  He 
revealed  to  him  what  was  to  happen  to  him  for  his  cure, 
showing  him  in  a  vision  impressed  on  his  imagination,  "  a 
man  named  Ananias,  coming  in  and  putting  his  hands 
upon  him,  that  he  might  receive  his  sight,"(12)  as  we  shall 
shortly  see ;  by  which  it  is  intimated  that  in  prayer  Al 
mighty  God  is  wont  to  suggest  to  us  the  means  of  our 
spiritual  cure,  and  of  our  salvation  and  perfection. 

POINT  III. 

"Now  there  was  a  certain  disciple  at  Damascus,  named 
Ananias:  and  the  Lord  said  to  him  in  a  vision — Ananias  ! 
And  he  said,  Behold,  I  am  here,  Lord.  And  the  Lord 
said  to  him  :  A  rise  and  go  into  the  street  that  is  called  Strait 
and  se(k  in  the  house  of  Judas,  one  named  Saul  of  Tarsus. 
For  behold  he  prayeth."(13) 

1.  Here  is  to  be  considered  first,  the  various  methods 
which  Christ  employs  in  revealing  and  manifesting  His  will 
to  His  servants.  For,  to  some  He  appears  and  calls  them 
whilst  they  are  awake,  as  He  called  Saul,  taking  from 

(12); Act.  ix._12.  (13)  Act.  ix.  10. 


OF  THE  CONVERSION  OF  ST.  PAUL.  281 

them  their  outward  senses,  that  they  may  be  an  impedi 
ment  to  the  inward  sight. — To  others  He  appears  in  their 
sleep,  making  use  of  the  quietness  of  the  senses  at  that 
time,  as  He  called  Jacob  and  Samuel,  (14)  and  as  it  seems 
that  He  now  called  Ananias.  Thus  He  intends  to  in 
struct  us,  that  in  every  place  and  time,  waking  and  sleep 
ing,  in  church  and  in  bed,' we  ought  to  be  so  recollected 
and  composed,  as  to  be  capable  of  the  divine  inspirations, 
and  of  the  favours  and  gifts  of  Almighty  God,  and  to  be 
able  to  say : — The  "  night  shall  be  my  light  in  my  plea 
sures  ;"  and  "I  sleep,  and  my  heart  -watches;"  (15)  for 
•while  the  body  sleeps,  God,  who  is  our  love,  will  watch 
within  us,  and  make  our  spirit  watch. 

2.  I  will  ponder  the  mystery  contained  in  the  names 
which  are  here  employed  to  represent  the  marvellous 
works  which  Christ  wrought  in  Saul. — For  the  street 
where  Saul  remained,  was  called  Rectus,  that  is  to  say, 
"  straight :"  to  signify  that  Saul  now  walked  in  straight 
and  right  ways,  leading  to  eternal  life.  The  house  or 
lodging  where  he  was  belonged  to  a  man  who  was  called 
Judas,  which  means  confession  and  praise ;  to  signify  that 
Saul  exercised  himself  in  the  humble  confession  of  his 
sins,  and  in  craving  pardon  for  them,  and  in  the  praise  of 
Almighty  God  for  such  manifold  benefits  as  He  had  done 
him. — He  who  was  commanded  to  seek  him  out,  was 
named  Ananias,  which  is  interpreted,  "  Cloud  of  our 
Lord"  to  signify  the  office  of  [such  as  are  preachers,  who, 
like  clouds,  rain  down  their  ^doctrine  upon  the  faithful, 
and  are  transported  very  readily  wherever  the  wind  of 
divine  inspiration  impels  them :  and  thus,  as  soon  as 
Ananias  had  heard  the  voice  of  Jesus  Christ,  he  said  : 
"  Ecce,  ego  Domine,''  "  Behold,  I  am  here,  Lord;"  "  speak, 

(14)  Gen.  xxxi.  11.     1  Reg.  iii.  4. . 
.  (15)  Ps.  cxxxviii.  11.    Cant,  v.  2. 


282  MEDITATION  XXX\ 

Lord,  for  Thy  servant  heareth;''(16)  command  what  Thou 
pleasest,  for  I  am  ready  to  go  wherever  Thou  shalt  send, 
me. 

3.  But  above  all,  is  to  be  pondered,  the  great  charity  of 
Christ  our  Lord,  who  did  not  tell  Saul  to  seek  out  Ananias, 
but  commanded  Ananias  to  arise  and  go  and  seek  out  Saul, 
like  the  physician  who  goes  to  visit  hi'ii  that  is  sick.  For 
as  Christ  came  from  the  throne  of  His  heavenly  habitation 
to  seek  out  this  sinner,  so  Pie  would  have  Ananias  and 
His  other  ministers  go  out  of  their  houses  and  forsake 
their  own  re.3t  to  seek  sinners,  and  enter  into  their  houses, 
and  assist  them  in  the  business  of  their  salvation. 

Colloquy. — I  give  Thee  thanks,  0  most  sweet 
Jesus,  for  all  the  means  which  Thou  employest  for  the 
justification  of  sinners;  give  me,  Lord,  I  beseech  Thee, 
the  spirit  of  prompt  obedience,  which  Thou  gavest 
Ananias,  and  the  true  spirit  of  praise  and  confession, 
which  Thou  gavest  Saul ;  take  from  me  all  slothful- 
ness  and  remissness,  that  I  may  with  fervour  attend 
to  the  good  of  souls,  whom  Thou  hast  redeemed  with 
Thy  precious  blood.  Amen. 

POINT  IV. 

"But  Ananias  answered  ; — Lord,  I  have  heard  by  many 
of  this  man,  how  much  evil  he  has  done  to  Thy  saints  in 
Jerusalem ;  and  here  he  has  authority  from  the  chief 
priests  to  bind  all  that  invoke  Thy  name.  And  the  Lord 
said  to  him,  Go  thy  way,  for  this  man  is  to  me  a  vessel  of 
election,  to  carry  my  name  before  the  Gentiles,  and  kings, 
and  the  children  of  Israel.  For  I  will  show  him  how 
great  things  he  must  suffer  for  my  name's  sake.''  (17) 

1.  Here  is  to  be  considered  first,  how  mistaken  the 
judgments  of  men  are,  and  how  easily  they  deceive  themselves^ 

(1C)  2  Reg.  iii.  10.  (17)  Act.  ix.  13. 


OF  THE  CONVERSION  OF  ST.  PAUL.       283 

in  tJieir  suspicions,  especially  when  they  are  overtaken  by 
worldly  fear ;  for  so  Ananias,  because  of  what  he  had  heard 
of  Saul,  suspected  that  he  was  still  a  persecutor  of  Christ, 
as  he  used  to  be  ;  and  although  Christ  our  Redeemer  told 
him  that  he  prayed,  yet  he  could  not  be  persuaded  that  he 
was  changed.  Whence  I  will  resolve  not  to  judge  rashly 
of  my  neighbours,  especially  when  I  have  my  knowledge 
of  them  only  upon  hearsay :  since  he  who  yesterday  was 
evil,  may  to-day  become  good,  Almighty  God  changing 
his  heart  by  His  holy  grace :  and  as  I  have  observed  the 
marks  of  guilt,  to  suspect  evil  of  my  neighbour,  so  I  ought 
to  observe  with  more  care  the  signs  of  his  change,  in  order 
to  judge  well  of  him. 

Although  Ananias  showed  himself  very  ready  to  obey 
Christ  our  Lord  when  He  called  him,  yet  from  this  human 
fear  he  proposed  the  difficulty  that  he  felt  in  going  to  the 
house  of  a  persecutor,  and  entering  within  the  gates  of  one 
whom  he  took  for  a  wolf ;  and  he  even  interrupted  Christ 
before  He  had  finished  speaking,  to  urge  this  difficulty, 
that  he  might  understand  how  Christ  would  remove  it. 
Hence  I  will  gather,  that  to  propose  such  kind  of  difficul 
ties  with  pusillanimity  and  faintness  of  heart,  to  avoid 
obedience,  is  wrong,  and  ought  to  be  far  from  the  disciples 
of  Christ ;  but  to  propose  them  with  indifference,  to  know 
the  manner  how  to  vanquish  them,  and  the  better  to  ac 
complish  our  obedience,  is  good  and  conformable  to  the 
Spirit  of  Christ,  which  is  sweet,  mild,  and  very  loving,  as 
here  appeared  in  the  case  of  Ananias. 

2.  Secondly  is  to  be  considered  the  answer  of  Christ  to 
Ananias.  "  Go,"  said  He,  u  whither  I  send  thee,  for  this  man 
whom  thou  reckonest  so  evil,  is  to  me  a  vessel  of  election;  a 
vessel  chosen  by  myself  by  a  particular  election,  not  for  his 
merits,  but  only  out  of  my  goodness,  who  have  changed 
him  that  was  a  vessel  of  wrath  and  malice,  into  a  vessel  of 


284  MEDITATION  XXX. 

mercy  and  grace,  and  filled  him  with  the  abundance  of  my 
gifts,  to  show  in  him  the  greatness  of  my  charity.  More 
over,  I  have  elected  him  for  my  own  vessel,  and  my  own 
instrument,  '  to  carry  my  name '  throughout  the  whole 
world,  and  to  be  a  teacher  and  preacher  to  all  the  Gen 
tiles." 

Colloquy. — I  give  Tliee  thanks,  0  most  sweet 
Jesus,  that  Thou  hast  placed  such  wonderful  treasures 
in  a  vessel  so  frail  and  worthless,  in  order  that  the 
excellency  of  them  may  be  attributed  only  to  Thy 
power,  and  not  to  his  strength.  (18)  0  glorious 
apostle,  radiant  sun,  "admirable  instrument,  the  work 
of  the  Most  High," (19)  placed  in  the  midst  of  the 
Church,  to  run  thy  course  through  the  whole  world, 
and  give  the  light  of  faith  and  the  heat  of  charity  to 
all  mortal  men ;  I  rejoice  in  thy  election,  and  the 
happy  lots  which  fell  to  thee.  Beseech  our  Lord,  who 
elected  thee,  that  He  would  vouchsafe  to  make  of  me 
also  a  vessel  of  election,  full  of  His  grace  and  of  the 
love  of  Him,  that  I  may  also  so  run  my  course,  as  to 
obtain  an  everlasting  crown.  Amen. 

3.  Christ  our  Lord  added : — "  I  will  show  him  how  great 
tilings  he  must  suffer  for  my  name's  sake;''  as  if  He  had 
said : — "I  will  show  them  to  him,  first  by  revelation,  and 
afterwards  also  by  experience,  and  will  cause  him  to  suffer 
much  more  for  my  name  than  others  have  suffered  by  his 
means."  And  so,  indeed,  His  divine  Majesty  brought  to 
pass,  for  scarcely  had  Saul  begun  to  carry  the  name  of 
Christ  through  the  world,  before  he  learned  by  experience 
how  burdensome  it  was  to  bear  it,  and  began  to  suffer 
innumerable  persecutions  and  tribulations  for  this  cause,  as 
he  declares  of  himself  to  the  Corinthians: (20)  and  in  this 
our  Lord  aimed  at  three  several  ends. — i.  That  Saul  should 

(18)  2  Cor,  iv.  7.  (19)  Ecclus.  xliii.  2.  (20)  2  Cor.  xi.  23. 


OF  THE  CONVEESION'OF  ST.  PAUL.  285 

pay  with  these  persecutions  which  he  suffered,  for  those 
which  he  himself  had  inflicted  on  others  ;  and  thus  the  law 
of  justice  would  be  fulfilled  on  the  one  hand,  while  on  thdv 
other,  our  Lord  was  preparing  for  him  with  these  tribula 
tions  a  crown  of  glory. — ii.  That  we  might  understand  that 
great  favours  and  heavenly  gifts  are  not  given  without 
great  afflictions ;  for,  if  favours  be  given  at  first,  tribulations 
will  follow  after,  according  to  the  measure  of  the  favours 
imparted. — iii.  That  the  disciple  might  understand  that  he 
is  to  follow  his  master,  and  the  apostle  Him  by  whom  he 
is  sent,  and  the  preacher  of  the  gospel,  that  he  must 
undergo  those  penalties  which  He  that  was  author  of  it, 
first  underwent. 

Colloquy. — 0  Saviour  of  the  world,  since  Thou 
knowest  so  well  how  to  refine  by  tribulations  the  ves 
sel  which  Thou  hast  chosen  for  the  Kingdom  of  heaven, 
purifying  it  from  vices,  and  adorning  it  with  precious 
virtues ;  choose  me  for  a  vessel  of  Thy  mercy,  and 
refine  me  by  afflictions  in  this  life,  that  I  may  be 
worthy  to  attain  the  life  eternal.  Amen. 

POINT  v. 

"  And  Ananias  went  his  way,  and  entered  into  the 
house  ;  and  laying  his  hands  upon  him,  he  said  : — JSrother 
Saul,  the  Lord  Jesus  hath  sent  me,  He  that  appeared  to 
thee  in  the  way  as  thou  earnest,  that  thou  mayest  receive 
thy  sight,  and  be  filled  with  the  Holy  Ghost.  And  im 
mediately  there  fell  from  his  eyes,  as  it  ivere,  scales,  and  lie- 
received  sight,  and  rising  up  he  was  baptized.  And  when 
he  had  taken  meat  he  was  strengthened."(21) 

1.  Here  is  to  be  considered  the  sweet  providence  of  our 

Lord  in  governing  those  that  are  His,  and  how  He  uses 

the  help  of  some  men,  to  do  good  to  others,  and  sometimes 

even  of  the  less  to  instruct  the  greater :  for,  although  He 

(21)  Act.  ix.  17. 


286  MEDITATION  XXX. 

could  by  Himself  have  given  sight  to  Paul,  yet  He  chose 
that  Ananias  should  go  to  him  for  this  purpose,  and  that 
lie  should  intimate  to  him  the  obligation  of  baptism,  and 
the  office  of  witness,  and  apostle,  which  God  had  commit 
ted  to  him ;  and  thus,  however  wise  or  holy  any  one  may 
be,  or  however  greatly  favoured  by  Almighty  God,  he  is 
given  to  understand,  that  it  is  needful  for  him  to  subject 
himself  to  another  man,  in  order  by  this  means  to  preserve 
himself  in  true  humility.  (22)    In  Ananias,    I  will  con 
sider  on  the  one  hand,  the  charity  and  humility  with  which 
he  spoke  to  Saul,  calling  him  "  brother"  and  saying,  that 
he  did  not  come  to  him  of  his  own  authority,  but  was 
sent  by  Jesus  Christ ;  and  at  the  same  time,  on  the  other 
hand,  how  as  minister  of  Jesus  Christ,  he  displayed  great 
authority  in  what  he  said,  as  the  same  apostle  recounts  in 
the  following  words: — "One  Ananias,  a  man  according  to 
the  law,   having  testimony   of  all  the  Jews  who  dwelt 
there,  coming  to  me,  and  standing  by  me,  said  to  me; 
Brother  Saul,  look   up.     And  I  the   same   hour  looked 
upon  him.     But  he  said ;  The  God  of  our  fathers  hath 
pre-ordained  thee,  that  thou  shouldst  know  His  will,  and 
see  tile  Just   One,  and  shouldst  hear  the  voice  from  His 
mouth;  for  thou  shalt  be  His  witness  to  all  men,  of  those 
things  which  thou  hast  seen  and  heard.     And  now  why 
tarriest  thou?     Rise  up,  and  be  baptized,  and  wash  away 
thy  sins,  invoking  His  name."  (23)     Where  we  see  how 
the  preachers  of  the  Gospel  ought  to  join  humility  to  their 
authority,  in  such  a  way  that  the  one  be  not  an  impedi 
ment  to  the  other.  (24) 

2.  Christ  our  Lord  was  pleased  to  give  sight  to  Saul  in  a 
miracle  before  baptism,  both  in  order  that  he  might  receive 
it  with  greater  comfort,  seeing  himself  to  be  baptized ;  as 

(22)  Cass.  col.  ii.  cap.  5.  '•  (23)  Act.  xxii.  13. 

(24)  2  Cor.  iii.  2.. 


OF  THE  CONVERSION  OF  ST.  PAUL.       287 

also  to  declare  by  that  miracle,  the  virtue  of  Baptism, 
which  enlightens  the  soul,  and  removes  from  the  eyes  of 
her  faculties  the  scales  of  vices  and  sins.  0  how  joyful 
was  Saul,  when  he  saw  Ananias  and  heard  his  message  ! 
Immediately,  without  any  delay,  he  devoutly  received 
holy  Baptism,  and  was  filled  with  the  Holy  Ghost,  who 
imparted  to  him  the  gift  of  tongues,  and  other  graces, 
which  the  rest  of  the  apostles  had  received:  and  then 
replenished  with  this  divine  Spirit,  he  sung  a  thousand 
praises  to  Almighty  God,  thanking  Him  for  the  favours 
which  He  had  done  him,  and  offering  himself  from  his 
very  heart  to  His  service.  Probably  also  he  tore  to  pieces 
and  burnt  the  papers,  which  he  had  received  from  the 
high  priest,  grieving  that  he  had  been  so  solicitous  to 
obtain  them,  and  resolving  to  be  himself  a  living  paper  and 
epistle  of  Jesus  Christ,  to  give  intelligence  of  Him  through 
all  the  world. 

Colloquy. — 0  angels  of  heaven,  who  rejoice  at  the 
conversion  of  any  sinner,  how  much  greater  was  your 
joy  for  the  miraculous  conversion  of  this  great  sinner 
and  persecutor  of  Jesus  Christ,  when  you  saw  him 
changed  into  a  great  preacher,  and  the  friend  of 
Christ !  0  glorious  angels,  praise  Him  with  all  your 
might,  and  rejoice  with  Him,  that  He  caught  this 
ravenous  wolf,  the  devourer  of  His  flock,  and  con 
verted  him  into  a  meek  lamb  of  His  own  field  ;  and 
beseech  Him  to  increase  your  joy  by  the  conversion  of 
many  sinners,  in  order  that  His  flock  may  be  increased, 
heaven  peopled,  and  God  glorified,  world  without  end. 
Amen. 

3.  Saul  "preached  Jesus  in  the  synagogues,  thai  He  is  the 
Son  of  God:" (25)  in  which  appears  the  great  fervour  of 
this  our  new  apostle,  and  the  promptitude  with  which  he 

(25)  Act.  is.  20. 


283  MEDITATION  XXX. 

began  to  discharge  his;  office  of  preaching  Christ ;  for,  as 
he  himself  declares,  he  "  condescended  not  to  flesh  and 
blood,"(26)  and  was  not  deterred  by  knowing  that  his  own 
friends  would  persecute  him,  and  censure  him  for  incon 
stancy,  in  so  suddenly  preaching  as  God,  Him  whom  until 
then  he  himself  had  persecuted  as  the  enemy  of  God.     He 
was  not  moved  by  these  considerations  to  confine  himself 
to  some  corner  of  the  house  where  he  was  lodged,  or  to 
proceed  by  little  and  little,  so  as  first  cautiously  to  feel  the 
minds  of  his  nation ;  but,  as  the  apostles  on  the  day  of 
Pentecost  issued  forth  at  once  out  of  the  chamber  into  the 
Temple,  and  there  j  reached  Christ  crucified,  even  so  like 
wise,  Saul,  inebriated  with  the  wine  of  the  same  Spirit, 
issued  forth  into  all  the  synagogues,  to  preach  the  faith  oj; 
the  same  Christ ;  thus  making  public  satisfaction  for  his 
former  error,  and  showing  himself  no  less  fervent  in  preach-* 
ing  Christ  than  he  had  shown  himself  in  persecuting  Him, 
and  fulfilling  his  own  precept  to  us  :  "As  you  have  yielded 
your  members  to  serve  uncleanness,  and  iniquity  unto  ini 
quity,  so  now  yield  your  members  to  serve  justice  unto 
sanctification."(27)     But  his  fervour  went  much  further 
in  good  than  it  had  before  in  evil ;  and  he  strove  with  the 
most  ardent  zeal  after  the  increase  of  sanctity  in  himself 
and  others,  and  even  throughout  the  world,  and  that  with 
such  great  constancy,  that  though  all  wondered  at  hearing 
him  preach  Jesus  Christ,  when  he  had  come  to  Damascus 
to  apprehend  His  disciples,  he  "  increased  much  more  in 
strength,  and  confounded  the  Jews  who  dwelt  at  Damas 
cus,  affirming  that  this  is  the  Christ. "(28)     So  far,  there 
fore,  were  the  sayings  of  men  and  their  persecution  from 
having  any  power  to  make  him  colder  in  his  preaching, 
that  they  rather  served  to  animate  and  encourage  him  in 

(26)  Gal.  i.  16.  (27)  Bom.  vi.  19,  (28)  Act.  ix.  22. 


OF  THE  LIFE  AND  VIRTUES  OF  ST.  PAUL.         289 

it  all  the  more ;  and  at  this  same  rate  did  he  proceed  the 
rest  of  his  life,  till  he  had  spent  it  for  Christ  with  great 
love,  as  will  be  seen  in  the  ensuing  meditation. 


MEDITATION  XXXI. 

OF  THE  LIFE  AND  HEROIC  VIRTUES  OF  THE  APOSTLE  ST.  PAUL  AFTER  HIS 
k       CONVERSION,  WHEREIN  IS  PLACED  A  SUM  OF  SUPREME  EVANGELICAL 
PERFECTION. 

The  life  of  this  glorious  apostle  after  his  conversion  was 
a  perfect  pattern  of  Evangelical  perfection,  to  which  all 
apostolical  men  ought  to  labour  to  attain,  imitating,  as  he 
said,  Christ  our  Lord,  in  the  same  manner  that  he  himself 
imitated  Him  ;(1)  and  for  this  end  I  have  placed  here  this 
meditation,  in  which  are  enumerated  his  principal  virtues, 
drawn  out  of  his  own  epistles  and  the  book  of  the  Acts  of 
the  Apostles. 

POINT  I. 

• 

The  first  virtue  was,  his  excellent  poverty  of  spirit, 
through  which  he  renounced  all  things,  as  the  other  apos 
tles  did,  that  he  might  thus  be  more  free  for  the  service  of 
Jesus  Christ,  and  for  the  ministry  of  preaching  Him,  and 
chose  to  experience  the  effects  of  actual  poverty,  especially 
in  three  particulars. 

1.  First,  he  was  content,  as  he  himself  says,  with  "hav 
ing  food,  and  wherewith  to  be  covered,'' (2)  that  is  to  say, 
having  no  more  than  was  absolutely  necessary  in  order  to 
live  and  cover  his  nakedness ;  and  this  contentedness  was 
as  great  as  if  he  had  had  the  whole  world,  and  therefore 
he  said,  We  live  "  as  needy,  yet  enriching  many ;  as  having 
nothing,  yet  possessing  all  things  ;"(3)  that  is,  we  are  as 
well  contented  with  having  nothing  as  if  we  had  and  pos- 

(1)  1  Cor.  iv,  16,  et  10.  (2)  1  Tim.  vi,  8.  (3)  2  Cor.  vi.  10. 

Vol.  ¥-19. 


"90  MEDITATION  XXXI.' 

sessed  all  things.  The  cause  of  such  great  contentedness 
was,  that  in  the  midst  of  this  outward  poverty  he  possessed 
most  singular  spiritual  riches,  which  gave  incomparably 
greater  comfort  than  all  temporal  riches  possibly  could. 

2.  The  second  and  higher  particular  was,  that  he  often 
deprived  himself  of  that  which  was  necessary,  and  suffered 
the   want  of  it   with  great  contentedness ;   and   therefore 
amongst  his  labours  he  reckons   "  hunger   and   thirst," 
"  cold  and  nakedness,''  and  many  fastings. (4) 

3.  He  went  still  higher ;  for  though  he  was  fully  occu 
pied  in  preaching  the  Gospel,  and  had  a  right  to  ask  relief 
of  the  faithful,  and  to  receive  it  at  their  hands,  as  the 
other  apostles  did,  yet  he  renounced  this  right,  and  by  the 
labour  of  his  hands  in  a  mechanical  art,  got  Ms  own  living, 
and  that  of  his  companions,  in  order  not  to  charge  or  bur 
den  the  faithful,  and  to  give  an  example  to  all  of  greater 
perfection,  according  to  his  own  declaration, — "  Any  man's 
silver,  gold,  or  apparel  I  have  not  coveted,  as  you  your 
selves  know  ;  for  such  things  as  were  needful  for  me  and 
them   that   are  with  me  these  hands  have  furnished.     I 
have  showed  you  all  things,  how  that,  so  labouring,  you 
ought  to  support  the  weak,  and  to  remember  the  word  of 
the  Lord  Jesus,  how  He  said,  It  is  a  more  blessed  thing  to 
give  rather  than  to  receive.  "(5) 

Colloquy. — 0  glorious  apostle,  who  was  so  sparing 
in  receiving  things  temporal,  and  so  liberal  in  impart 
ing  things  spiritual;  obtain  for  me  of  thy  blessed 
master  grace  to  imitate  thy  poverty  in  temporal  things, 
that  so  I  may  obtain  thy  riches  in  spiritual.  0  my 
soul,  renounce  all,  and  thou  shalt  find  all ;  leave  all 
things  for  Christ,  and  thou  shalt  possess  all  things  in 
Christ ;  for  having  Him,  thou  hast  all  things  in  Him, 

(4)  2  Cor.  xi,  27.  (5)  1  Thes.  ii.  9.    Act.  xx.  33. 


OF  THE  LIFE  AND  VIRTUES  OF  ST.  PAUL.         291 

and  being  poor  for  the  love  of  Him,  thou  wilt  be  much 
more  contented  than  if  thou  didst  abound  in  riches. 

POINT    II. 

The  second  virtue  was  his  most  pure  chastity,  which  he 
solemnly  vowed  as  the  other  apostles  did,  and  kept  perpe 
tually,  proposing  himself  as  an  example  of  it,  as  where  he 
says,  "For  I  would  that  all  men  were  even  as  myself,"(6) 
that  is,  free  from  the  incumbrances  and  affairs  of  marriage, 
to  pray  and  attend  to  the  service  of  God,  and  to  be  holy 
both  in  body  and  spirit.  Here  I  will  consider  three  things 
in  particular: — 

1.  The  great  account  Tie  made  of  this  virtue,  seeing  he 
desired  that  all  men  should  be  chaste,  as  he  himself  was, 
without  regard  to  the  consequence,  that  the  world  would 
thus  have  quickly  come  to  an  end;  for  he  esteemed  eternal 
pleasures  more  than  temporal,  always  aiming  in  desire  at 
that  which  was  best  and  most  perfect,  although  in  the  pur 
suit  of  it  he  accommodated  himself  to  the  manner  of  Al 
mighty  God's  dealing  with  men,  and  the  measure  in  which 
He  imparts  His  gifts  to  them. 

2.  Whereas  the  other  apostles  had  a  custom  of  leading 
about  with  them  some  devout  woman  to  minister  to  them, 
(7)  and  support  them  out  of  her  means,  he  would  not  use  this 
liberty,  not  only  because  he  desired  to  live  by  the  labour  of 
his  own  hands,  and  not  on  alms,  but  also  of  the  caution 
and  delicacy  which  are  necessary  with  regard  to  any  inter 
course  or  communication  with  women,  from  whom  he  who 
desires  to  keep  his  chastity  secure  should  fly. 

3.  Although  his  chastity  was  assaulted  with  great  temp 
tations,  yet  he  manfully  overcame  them,  and  so  was  doubt 
less  the  more  glorious,  for  the  glory  of  virtue  is  greater  in 
proportion  to  the  severity  of  the  conflict  which  has  been 

(6)  1  Cor.  vii.  7.  (7)  1  Cor.  is.  5. 


292  MEDITATION  XXXI. 

necessary  for  its  preservation.  This  is  the  interpretation 
given  by  the  saints  of  that  which  this  apostle  relates  of 
himself  in  writing  to  the  Corinthians :  "  Lest  the  greatness 
of  the  revelations  should  exalt  me,  there  was  given  me  a 
sting  of  my  flesh,  an  angel  of  Satan  to  buffet  me.  For 
which  thing  thrice  I  besought  the  Lord  that  it  might, 
depart  from  me ;  and  lie  said  to  me,  My  grace  is  sufficient 
for  thee ;  for  power  is  made  perfect  in  infirmity."  (8) 
Which  was  as  much  as  to  say, — in  order  that  thou  maysfc 
be  humble,  it  is  expedient  for  thee  to  be  tempted ;  and  thy 
virtue,  to  be  perfect,  must  be  thoroughly  proved;  there 
fore  the  sting  of  thy  flesh  shall  make  it  perfectly  chaste, 
and  the  angel  of  Satan  which  buffets  thee  shall  make  thee 
patient,  and  pure  with  the  purity  of  an  angel  of  heaven. 

Colloquy. — 0  Father  of  mercies,  make  the  sting  and 
annoyance  of  my  flesh  a  spur  to  my  spirit,  that  I  may 
pray  with  fervour,  and  run  with  diligence  in  Thy 
holy  service,  since  on  Thee  alone  do  I  depend  for 
relief. 

4.  Moreover,  the  sanctity  and  purity  of  this  apostle 
shone  forth  in  other  inward  conflicts  which  he  sustained, 
and  in  which  he  was  victorious  by  his  great  valour,  with 
regard  to  which  he  said :  "  I  am  delighted  with  the  law  of 
God,  according  to  the  inward  man.  But  I  see  another  law 
in  my  members,  fighting  against  the  law  of  my  mind,  and 
captivating  me  in  the  law  of  sin  that  is  in  my  members. 
Unhappy  man  that  I  am  !  who  shall  deliver  me  from  the 
body  of  this  death?  The  grace  of  God,  by  Jesus  Christ 
our  Lord;"(9)  this  is  that  which  shall  deliver  me,  and  by- 
virtue  of  which  I  am  to  overcome. 

Colloquy. — 0  my  soul,  faint  not,  although  thou  see 

(8)  2  Cor.  xii.  7.     S.  Aug.  et  S.  Th.  et  alii.  ibid. 
(9)  Rom.  vii.  22. 


OF  THE  LIFE  AND  VIRTUES  OF  ST.  PAUL.        293 

thyself  assaulted ;  but  trust  in  the  grace  of  God,  that 
thou  shalt  never  be  vanquished.  If  "  the  flesh  lusteth 
against  the  spirit," (10)  strive  to  make  "  the  spirit" 
lust  "against  the  flesh,"  so  as  to  remain  conqueror; 
for  the  sharper  the  combat,  the  more  glorious  will  be 
the  victory,  and  then  thou  mayest  say  with  the  same 
apostle : — "  Thanks  be  to  God,  who  hath  given  U3 
the  victory,  through  our  Lord  Jesus  Christ."(ll) 

POINT  III. 

1.  The  third  virtue  was,  very  rigorous  penance  and  mor- 
tification  of  his  flesh,  which  he  chastised  with  severity,  to 
keep  it  in  obedience  and  subjection  to  the  spirit,  as  he  him 
self  declares  in  very  strong  and  weighty  words : — "  I  there 
fore  so  run,  not  as  at  an  uncertainty,"  or  as  if  ignorant  of 
my  reward;  "I  so   fight,  not  as  one  beating  the  air/' 
labouring  in  vain,  and  with  words  alone ;  "  but  I  chastise 
my  body,  and  bring  it  into  subjection,  lest  perhaps  when  I 
have  preached  to  others,  I  myself  should  become  a  cast 
away.'^) 

Colloquy. — 0  my  soul,  if  the  apostle,  who  was  as 
sured  of  his  reward  so  ran  and  feared,  how  is  it  that 
thou  who  art  uncertain  dost  not  hasten  and  run  with 
fear  ?  If  he  was  not  contented  with  beating  the  air, 
but  beat  his  own  flesh,  why  dost  thou  content  thyself 
with  words  only,  and  neglect  in  the  mean  time  good 
works  ?  Chastise  thy  body,  therefore,  with  penances, 
that  it  may  obey  the  spirit,  for  if  thou  indulgest  it 
when  it  rebels,  it  will  be  cause  of  thy  perdition  and 
reprobation. 

2.  Moreover,  the  holy  apostle  exercised  himself  in  the 
continual  mortification  of  his  senses  and  disordered  appetites, 
denying  his  own  will  and  desires,  and  perfectly  accomplish 
ing  that  self- denial  which  Christ  our  Lord  commanded  us, 

(10)  Gal.  v.  17.        ,    (11)  1  Cor.  xv,  57.  (12)  1  Cor.  ix.  26. 


294  MEDITATION  XXXI. 

and  for  this  cause  he  said: — "Always  bearing  about  in 
our  body  the  mortification  of  Jesus,  that  the  life  also  of 
Jesus  may  be  made  manifest  in  our  bodies/ '(13)  So  that 
in  all  places,  and  at  all  times,  he  lived  amidst  mortifica 
tions,  not  only  the  inward  mortifications  of  the  spirit,  but 
the  outward  mortifications  of  the  body  also;  sometimes 
taking  them  on  his  own  accord,  at  other  times  submitting 
to  those  which  came  to  him  from  the  hands  of  his  enemies, 
and  thus  imitating  Christ  our  Lord,  whose  life  he  expressed 
in  himself,  whence  very  frequently  he  was  wont  to  say : — 
"  I  bear  the  marks  of  the  Lord  Jesus  in  my  body ,"(14) 
suffering  those  things  which  Christ  suffered. 

Colloquy. — 0  that  I  could  obtain  a  mortification  so 
continual,  ample,  and  perfect,  that  his  blessed  life, 
which  gave  me  an  example  of  so  great  mortification 
might  be  manifested  in  it !  0  sweet  Jesus,  who  art 
the  "  way,  the  truth,  and  the  life,"(15)  since  Thy 
mortification  is  the  way  to  come  to  enjoy  Thee,  who 
art  life  itself,  illuminate  me  with  Thy  truth,  that  I  may 
embrace  this  perfect  death,  in  which  is  manifested  Thy 
admirable  life.  Amen. 

POINT   IV. 

The  fourth  virtue  was,  profound  and  admirable  humility, 
joined  with  great  sanctity,  which  is  a  rare  thing,  and  shone 
in  these  ensuing  examples. 

1.  Comparing  himself  to  other  men,  Tie  always  cliosa 
for  himself  the  most  humble  place,  for  amongst  sinners  he 
held  himself  the  very  first,  and  amongst  saints  the  very 
last,  and  so  he  once  said, — "  Christ  Jesus  came  into  this 
world  to  save  sinners,  of  whom  I  am  the  chief.  "(16) 
And  another  time  he  said, — "  I  am  the  least  of  the  apos 
tles,  who  am  not  worthy  to  be  called  an  apostle,  because  I 

(13)  2  Cor.  iv.  10.  (14)  Gal.  vi.  17. 

(15)  Joan.  xiv.  6.  (16)  1  Tim.  i.  15. 


OF  THE  LIFE  AND  VIRTUES  OF  ST.  PAUL.         295 

persecuted  the  Church  of  God."  (17)  And  passing  yet 
further,  he  called  himself  "  the  least  of  all  the  saints: "(18) 
that  is,  of  all  the  faithful.  So  that  he  who  in  the  eyes  of 
Almighty  God,  was  one  of  the  greatest  apostles,  and  one 
of  the  first  for  sanctity,  was  in  his  own  eyes  the  very  last 
amongst  the  good,  and  the  first  amongst  the  bad.  The 
cause  of  which  was,  that  in  this  comparison,  which  he 
made  of  himself  to  other  men,  he  much  exaggerated  his 
own  sins,  and  forgot  the  sins  of  others :  and,  contrariwise, 
was  mindful  of  the  virtues  of  other  men,  and  for  the 
present  forgot  his  own,  only  remembering  his  former  vices. 
In  which  I  am  greatly  to  procure  to  imitate  this  humble 
man,  and  to  say  with  him,  I  am  the  least  amongst  Chris 
tians,  and  am  not  worthy  of  the  name  of  a  Christian ;  I 
am  the  least  amongst  Religious  and  priests,  and  am  not 
worthy  to  be  called  by  this  name :  yea,  I  am  the  least 
amongst  men,  and  do  not  merit  the  name  of  a  man,  since 
by  my  sins  I  have  made  myself  a  very  beast."(19) 

2.  His  humility  shone  in  this, — that  lie  was  not  ashamed 
publicly  to  acknowledge  his  own  sins,  and  to  leave  them  set 
down  in  writing,  saying  that  he  had  been  before,  a  "  blas 
phemer,  and  a  persecutor,  and  contumelious  ;"(20)  and 
"  beyond  measure  had  persecuted  the  Church  of  God,  and 
wasted  it,' '(21)  a  shedder  of  innocent  blood, (22)  and  who 
had  a  part  in  the  death  of  St.  Stephen.  And  if  sometimes 
he  recounted  some  of  his  glorious  works,  with  his  account, 
being  constrained  to  it  by  necessity,  he  mingled  words  of 
humility,  saying, — "  I  am  become  foolish  ;  you  have  com 
pelled  me."  And  elsewhere  he  repeated  the  same,  and  of 
set  purpose  concealed  many  things  which  he  might  have 
said,  "  lest  any  man  should  think  of  me  above  that  which 

(17)  1  Cor.  xv.  9. 

(18)  Ephes.  iii.  8.  '  (19)  Ps.  xxi.  7.  (20)  1  Tim.  i.  13. 

(21)  Gal.  i.  18.  (22)  Act.  xxii.  19. 


296  MEDITATION  XXXI. 

he  seeth  in  me ;' '(23)  teaching  us  by  this  example,  that 
the  truly  humble  inclines  of  his  own  accord  to  confess  his 
sins,  bat  not  his  virtues,  unless  constrained  by  necessity, 
having  such  humility,  as  to  hold  himself  for  vain  when  he 
recounts  them. 

3.  His  humility  shone  in  this, — that  acknowledging  the 
great  gifts  which  he  had  received  of  Almighty  God  (for 
the  Spirit  of  God,  as  the  same  apostle  says,  is  not  blind  to 
acknowledge  them)  lie  did  not  attribute  them  to  himself  or 
vainly  boast  of  them,  but  gave  the  whole  glory  to  Almighty 
God,  and  to  His  grace,  and  so  accounted  himself  for  no  tiling 
in  His  presence,  saying : — "  By  the  grace  of  God  I  am 
what  I  am,  and  His  grace  in  me  hath  not  been  void,  but  I 
have  laboured  more  abundantly  than  all  they,  yet  not  I, 
but  the  grace  of  God  with  me."  And  elsewhere  he  says: 
— "  But  for  myself  I  will  glory  nothing,  but  in  my  infir 
mities  ;"  (24)  for  though  I  have  planted  the  faith  amongst 
you,  and  Apollo  watered  the  same,  yet,  "  neither  he  that 
planteth  is  anything,  nor  he  that  watereth,  but  God  that 
giveth  the  increase."  (25)  And  when  at  a  certain  time, 
the  people  would  have  adored  him  as  God,  rending  his 
garment,  rushing  forth  into  the  multitudes,  and  crying 
out  he  said: — "Ye  men,  why  do  ye  these  things?  We 
also  are  mortals,  men  like  unto  you,''(26)  and  therefore 
unworthy  of  such  an  honour.  This  is  that  humility  of 
heart,  which  always  abideth  in  the  saints,  wherein  I  ought 
to  imitate  this  holy  apostle,  if  I  will  be  made  partaker  of 
the  gifts  of  Almighty  God,  remembering  the  words  of  the 
same  Apostle,  saying : — "  What  hast  thou  that  thou  hast 
not  received  ?  And  if  thou  hast  received  what  dost  thou 
glory,  as  if  thou  hadst  not  received  it  ?"  (27) 

(23)  2  Cor.  xii.  11.    Ibid.  v.  6 

(24)  1  Cor.  xv.  10.    2  Cor.  xii.  5.  (25)  1  Cor.  iii.  6. 

(26)  Act.  xiv.  14.  (27)  1  Cor.  iv.  7. 


OF  THE  LIFE  AND  VIRTUES  OF  ST.  PAUL.         297 

Colloquy. — Wherefore,  0  my  soul,  empty  thyself 
of  thyself,  if  thou  wishest  God  to  fill  thee  with  Himself, 
for  He  will  communicate  to  thee  His  abundant  gifts, 
if  with  humility  thou  wilt  give  Him  all  the  glory  of 
them. 

4.  His  humility  shone  in  the  holy  fear  which  he  had  of 
himself,  grounded  on  the  knowledge  of  himself,  for  which 
cause  he  said : — "  I  am  not  conscious  to  myself  of  anything, 
but  am  I  not  hereby  justified,  but  he  that  judgeth  me  is 
the  Lord. "(28)     And  elsewhere  he  said,  that  he  chastised 
his  body,  lest  he  might  become  a  castaway  ;  and  often  he 
besought   the    faithful,   that   they   would   pray   for   him, 
which  was  a  sign  of    singular  humility,  and  of  his  holy 
fear  which  made  him  afraid,  lest  perhaps  there  were  some 
fault  in  him,  which  might  hinder  the  designs  of  Almighty 
God.     And  above  all  this,  humility  showed  itself  in  this, 
that  although  he  knew  he  had  received  by  revelation  from 
Almighty  God  His  holy  Gospel,  yet  would  he  confer  the 
same  with  the  other  apostles,  "  lest  perhaps  I  should  run, 
or  had  run  in  vain."(29)      Wherein   he   discovered   the 
humble  resignation  of  his  judgment  to  the  judgment  of  the 
Church,  not  willing  to  presume  of  himself,  nor  to  neglect 
the  more  to  assure  himself  by  her  judgment. 

5.  There  shone  in  him  contempt  of  the  world,  and  the 
pleasure  which  he  took  in  being  despised,  in  glorying  more 
by  its  contempts,  than  others  in  honours,  and  therefore 
he  said : — "  God  forbid  that   I  should  glory,  save  in  the 
cross  of  our  Lord  Jesus   Christ,  by  whom  the  world  is 
crucified  to  me,  and  I  to  the  world  :"(30)  as  if  he  had 
said,   It  despises  me  as  a  thing  vile,  and  worthy  of  the 
ignominious  death  of  the  cross,  and  I  likewise  despise  it. 
And  although  he  was  esteemed  as  scum,  and  an  outcast 
from  the  world,  yet  he  made  no  account  of  this,  nor  any 

(28)  1  Cor.  iv.  4.  ^29)  Gal.  ii.  2.  (30)  Gal.  vi.  14. 


298  MEDITATION  XXXI. 

reckoning  of  the  judgments  and  vain  verdicts  of  men,  and 
was  so  far  from  taking  vain  contentment  in  them,  that  he 
said: — "Do  I  seek  to  please  men?  If  I  yet  please  men,  I 
should  not  be  the  servant  of  Christ.'5  (31) 

Colloquy.— 0  faithful  servant  of  Jesus  Christ,  ob 
tain  for  me  of  thy  Lord  this  precious  gift  of  humility, 
whence  arises  fidelity  in  His  service.  0  my  soul,  if 
thou  indeed  desirest  to  serve  thy  Lord,  despise  the 
vain  pomps  of  this  world,  and  the  deceitful  judgments 
of  its  children  ;  and  glory  that  thou  art  dead  and 
crucified  to  the  world,  and  that  the  world  is  dead  and 
crucified  to  thee,  so  that  henceforth  thou  mayest  live 
to  God  alone,  for  ever  and  ever.  Amen. 

POINT  v. 

The  f^rst  virtue  was  invincible  and  heroic  patience  in  his 
distresses,  which  were  innumerable  in  all  sorts  of  things, 
inward  and  outward,  by  sea  and  by  land,  at  the  hands  of 
Jews  and  of  Gentiles,  as  also  of  false  brethren,  as  appears 
by  a  catalogue  he  made  of  them,  writing  to  the  Corinthi 
ans, (32)  and  how  grievous  some  of  them  were,  he  declared 
by  the  ensuing  words : — ft  We  were  pressed  out  of  measure, 
above  our  strength,  so  that  we  were  weary  even  of  life.'* 
(33)  "  Our  flesh  had  no  rest,  but  we  suffered  all  tribula 
tion  ;  combats  without,  fears  within ;"  and  he  applies  to 
himself  that  which  is  written,  saying: — "  For  we  are  put 
to  death  for  thy  sake  all  the  day  long :  we  are  accounted  as 
sheep  for  the  slaughter."(34) 

1.  His  travails  being  such,  there  shone  in  him  singular 
patience,  in  that  they  appeared  little  to  him  in  comparison 
with  the  reward  which  he  expected,  and  therefore,  he 
called  them,  "  momentary  and  light, "(35)  and  was  not 

(31)  Gal.  i.  10. 

(32)  2  Cor.  xi.  23  ;  et  vi.  5.  (33)  2  Cor.  i.  8.     2  Cor.  xvii.  5. 

(34)  Rom.  viii.  36.    Ps.  xlii,  22.  (35)  2  Cor.  iv.  17. 


fe 


OF  THE  LIFE  AND  VIRTUES  OF  ST.  PAUL.         299 

afraid  of  them,  nor  lost  courage  for  the  seventy  of  them, 
but  offered  himself  to  suffer  others  greater  ;  as  when  the 
prophet  Agabus  foretold  him,  that  he  should  be  bound  of 
the  Jews  in  Jerusalem,  and  that  he  should  be  delivered 
into  the  hands  of  the  Gentiles,  to  which  he  answered, — "  I 
am  ready  not  only  to  be  bound,  but  to  die  also  in  Jerusa 
lem  for  the  name  of  the  Lord  Jesus."(36)  This  courage 
proceeded  from  the  great  confidence  which  he  had  in 
Almighty  God,  and  which  the  same  Lord  maintained 
amid  similar  travails,  and  so  he  says ; — "  We  had  in  our 
selves  the  answer  of  death,  that  we  should  not  trust  in 
ourselves,  but  in  God,  who  raises  up  the  dead,  who  has 
delivered,  and  who  does  deliver  us  out  of  so  great  dangers, 
in  whom  we  trust  that  He  will  yet  also  deliver  us.' '(3 7) 

2.  Hence  he  rose  to  so  great  magnanimity,  that  he  said : 
— "  I  know  both  how  to  be  brought  low,  I  know  how 
to  abound;  both  to  be  full,   and  to  be  hungry;  both  to 
abound  and  to  suffer  need  ;  I  can  do  all  things  in  Him  who 
strengthens  me.''  (38)     As  if  he  had  said,  In  prosperity 
and  in  adversity,  in  plenty  and  in  want,  I  am  as  it  were, 
almighty,  not  in  my  own  strength,  but  in  that  of  Almighty 
God,  by  whose  power  I  can  do  all  things. 

Colloquy. — 0  Almighty  God,  make  me,  by  Thy 
power  mighty  to  perform  whatever  Thou  commandest, 
and  to  suffer  whatever  Thou  permittest,  for  Thino 
shall  be  the  glory,  since  the  power  is  likewise  Thine, 

3.  Lastly,  he  had  great  joy  and  consolation  in  his  labours, 
God   our   Lord   imparting  to  him  great  delights  in  the 
midst  of  them,  as  he  wrote  to  the  Corinthians,  saying:— 
Blessed  be  God,  "  who  comforts  us  in  all  our  tribulation  ; 
that  we  also  may  be  able  to  comfort  them  that  are  in  all 
distress."     And  elsewhere  he  said: — "Great  is  my  con- 

(36)  Act.  xxi.  13.  (37)  2  Cor.  i.  9. 

(38)  Phil.  iv.  12. 


300  MEDITATION  XXXI., 

fidence  with  you,  great  is  my  glorying  for  you,  I  am 
filled  with  comfort,  I  exceedingly  abound  with  joy,  in  all 
our  tribulations."  And  again: — "We  glory  also  in  our 
tribulations.'7  And  again: — "I  please  myself  in  infirmi 
ties,  in  reproaches,  in  necessities,  in  persecutions,  in  dis 
tresses  for  Christ."  (39) 

Colloquy. — 0  Kedeemer  of  the  world,  who  showedst 
by  experience  to  this  Thy  elect  vessel,  how  much  he 
was  to  suffer  for  Thy  name,  and  gavest  him  delight  in 
suffering,  choose  me  also  for  Thy  vessel,  into  which 
Thou  mayest  infuse  abundance  of  travails  with  abun 
dance  of  comforts,  in  suffering  them  for  the  love  of 
Thee.  Amen. 

POINT  VI. 

The  sixth  virtue  was,  "high  prayer  and  contemplation, 
always  growing  up  in  those  things  which  were  given  to 
him  the  first  three  days  of  his  conversion. 

1.  But  in  particular  his  prayer  was  continual  which  he 
made  to  God,  both  for  himself  and  all  the  faithful,  with 
out  intermission,  as  he  himself  testifies  in  several  places, 
saying : — "  For  God  is  my  witness,  whom  I  serve  in  my 
spirit  in  the  Gospel  of  His  Son,  that  without  ceasing  I 
make  a  commemoration  of  you  always  in  my  prayers  :''(40) 
himself  doing  that  which  he  enjoined  others  to  do ;  "I 
will,  therefore,  that  men  pray  in  every  place,  lifting  up 
pure  hands."  (41)  And  this  he  performed  in  all  the 
manners  of  prayer,  observation,  petition,  and  thanksgiv 
ing,  as  he  had  counselled  others :  and  even  in  the  prisons 
he  prayed  and  glorified  God  our  Lord,  making  oratories 
of  them,  to  the  great  edification  of  the  keepers  them 
selves.  (42) 

(39)  2  Cor.  i.  4.    Ibid.  vii.  4.    Rom.  v.  3.    2  Cor.  xii.  10. 

(40)  Horn.  i.  9.  1 1  Thes.  i.  2.  (41)  1  Tim.  ii.  8. 

(42)  Act.  xvi.^25. 


OF  THE  LIFE  AND  VIRTUES  OF  ST.  PAUL.        301 

2.  He  prayed  with  great  spirit  and  fervour,  not  content 
ing  himself  with  words  alone,  but  much  more  with   the 
affections  of  the  heart,  and  therefore  said  : — "  Orabo  spi- 
ritu,  orabo  et  mente,"  "  I  will  pray  with   the  spirit,  I  will 
pray  also  with  the  understanding, "(43)  joining  the  inward 
sense  of  the  mind  with  the  word  which  proceeded  out  of 
the  mouth.     Hence  his  contemplation  was  so  high,  that 
being  in  earth,  his  conversation,  as  himself  said,  was  above 
in  heaven. (44) 

3.  He  also  said  of  himself,  that  he  knew  a  man  "  rapt 
even,  to  tlie  third  heaven?'  and  to  paradise,  where  he  saw 
such  secrets  of  Almighty  God,  as  are  not  lawful  for  a  man 
to  speak,   of  which  point  we  have  already   spoken.     In 
which  rapture  at  least  our  Lord  must  have  communicated 
to  him,  the  highest  degree  of  contemplation  which  can  be  com 
municated  in  this  mortal  life  :  and  it  may  be  supposed, 
that  he  often  had  other  raptures,  which,  out  of  humility 
he  concealed,  as  he  intimated   by   recounting  this;  and 
when  he  said  in  another  place ; — "  Whether  we  be  trans 
ported  in  mind  it  is  to  God,"(45)  that  is  to  say,  we  suffer 
ecstasies  of  spirit  treating  with  Almighty  God.     And  it 
clearly  appears,  how  sublime  they  were,  since  he  says : — 
"Lest  the  greatness  of  the  revelation  should  exalt  me, 
there  was  given  me  a  sting  of  my  flesh,  an  angel  of  Satan, 
to  buffet  me."  (46) 

4.  From  this  contemplation  proceeded  the  abundance  of 
consolations  which  he  received,  and  the  profound  knowledge 
which  he  had  of  Christ  our  Lord,  and  of  the  inestimable 
riches  of  His  grace,  and  the  secrets  of  predestination,  and 
His  divine  providence,  of  the  excellencies  and  perfections 
of  Almighty  God,  of  the  hierarchies  of  the  angels,  and  of 
many   other   things    which   he   declares  in  his   epistles. 

(43)  1  Cor.  xiv.  15.  (44)  Phil.  iii.  20. 

(45)  2  Cor.  v.  13.  (46)  2  Cor.  xii.  7. 


302  MEDITATION  XXXI< 

Finally,  so  great  was  the  estimation  which  he  made  of 
Christ  our  Lord,  that  he  came  to  say  that  he  esteemed  all 
things  of  the  world,  as  gold,  silver,  pearls,  and  everything 
else  in  the  world,  "  to  be  but  loss  for  the  excellent  know 
ledge  of  Jesus  Christ  my  Lord,  for  whom  I  have  suffered 
the  loss  of  all  things,  and  count  them  but  as  dung,  that  I 
may  gain  Christ."(47) 

Colloquy. — 0  supreme  science  of  Christ  our  Lord, 
which  so  much  contemnest  the  things  of  the  earth, 
and  so  much  esteemest  those  of  heaven  ;  give  me, 
Lord,  this  science,  that  I  may  so  know  Thee,  as  to 
esteem  for  dung  whatever  is  earthly  in  respect  of 
gaining  Thee,  who  art  true  God  and  true  Man. 
Amen. 

From  these  four  considerations  I  may  gather  both  a 
great  admiration  of  the  singular  benefits  which  Almighty 
God  conferred  upon  this  holy  apostle,  and  thankfulness 
for  the  same;  as  also  a  great  desire  of  imitating  him 
where  he  is  imitable,  frequenting  prayer  and  meditation 
with  a  fervent  spirit,  and  great  alacrity,  disposing  myself 
so  that  I  put  no  impediment  to  those  favours  which  God 
desires  to  infuse  into  those  who  frequent  this  sovereign 
exercise. 

POINT  VII. 

The  seventh  virtue  was,  his  most  excellent  chanty  towards 
Christ  with  the  most  perfect  union,  that  is  to  be  found  in 
the  unitive  way,  which  he  declared  when  he  said: — "  With 
Christ  I  am  nailed  to  the  cross,  and  I  live,  now  not  I,  but 
Christ  live th  in  me. ''(48)  In  which  words  he  declared 
two  wonderful  manners  of  the  loving  union,  which  he  had 
with  Jesus  Christ. 
v  1.  He  was  "crucified  with  Christ,"  being  united  and 

(47)  Phil.  iii.  8.  (48)  Gal.  ii,  19. 


OF  THE  LIFE  AXD  VIRTUES  OF  ST.  PAUL.        303 

nailed  with  Him  on  the  cross,  not  with  nails  of  iron,  but 
of  love  and  of  imitation,  glorifying  in  this  exceedingly, 
and  always  thinking,  speaking,  and  working  conformably 
to  this,  and  therefore,  he  said  to  the  Corinthians : — "  I 
judge  not  myself  to  know  anything  among  you,  but  Jesus 
Christ,  and  Him  crucified.''  (49) 

2.  The  second  manner  of  union  with  Christ  was  spiri 
tual,  viz.,  with  excess  of  love,  leading,  as  St.  Dionysius 
says,  a  life  only  of  love,  so  that,  although,  in  truth  he  lived 
a  natural  life,  yet  he  did  not  live  a  free  life ;  for  he  did 
not  rule  himself  according  to  his  own  will  and  liberty,  bufc 
Jesus  Christ  lived  in  him  as  the  beginning,  rule,  and  final 
end  of  all  his  thoughts,  affections,  words,  and  works;  he 
carried  our  Lord  united  with  him  by  the  continual  exer 
cise  of  love,  so  that  he  said: — "  Mini  vivere  Christus  est;'' 
"  For  to  me,  to  live  is  Christ,"  (50)  my  thought  is  Christ, 
my  will  is  Christ,  my  word  is  Christ,  and  my  work  is 
Christ. 

Colloquy. — 0  happy  apostle,  to  whom  Christ  vouch 
safed  so  great  a  favour  !  Oh  that  my  soul  were  such, 
that  Christ  would  always  live  in  her !  0  Christ  my 
life,  live  always  in  me,  and  let  my  life  be  always  in 
Thee,  world  without  end.  Amen. 

3.  How  deeply  was  this  love  rooted  in  this  holy  apostle, 
who  was  so  bold  as  to  say  : — "  AVho,  then,  shall  separate 
us  from  the  love  of  Christ?  shall  tribulation?  or  famine? 
or  nakedness?  or  danger?  or  persecution?  or  the  sword? 
I  am  sure  that  neither  death,  nor  life,  nor  angels,  nor 
principalities,    nor    powers,   neither   things   present,   nor 
things  to  come,  nor  might,  nor  height,  nor  depth,  nor  any 
other  creature,  shall  be  able  to  separate  us  from  the  love 
of  God,  which  is  in  Christ  Jesus  our  Lord."(51) 

(49)  1  Cor.  ii.  2.  (50)  Phil,  i,  21.  (51)  Horn,  viii,  35. 


304  MEDITATION  XXXI. 

Colloquy. — 0  fire  of  love  which  the  "waters"  of 
many  tribulations  "  cannot  quench,"  but  rather  in 
crease  !  0  insatiable  "  fire"  which  "  never  says,  '  It 
is  enough,'  "  because  thou  art  never  weary  to  suffer 
labours  for  the  object  of  thy  love !  Enkindle,  O 
my  Kedeemer,  this  fire  in  my  heart,  that  I  may  love 
Thee  with  so  great  fervour,  that  nothing  created  may 
content  me.  Amen. 

POINT  VIII. 

The  eighth  virtue  was,  most  fervent  chanty  and  love 
towards  Ms  neighbours,  which  sprung  from  the  inflamed 
charity  which  he  bore  towards  Christ  our  Lord. 

1.  This  charity,  as  he  himself  said,  urged  him,  robbing 
him  of  his  heart,  to  all  tilings  belonging  to  His  service,  and 
for  the  good  of  souls,  whose  salvation  he  desired  with  all  his 
heart,  and  for  whom  he  took  exceeding  pains,  traversing 
the  whole  world  incessantly  on  foot,  preaching  throughout 
all  kingdoms   and   provinces,  in   the   streets,   in  private 
houses,  and  in  prisons,  now  to  many  gathered  together, 
now  to  some  alone  in  particular,  with  great  tenderness  of 
heart.     "  I  ceased  not  with  tears  to  admonish  every  one  of 
you  night  and  day."(52)  Hence  he  said  : — "  I  made  myself 
the  servant  of  all,  that  I  might  gain  the  more ;  I  became 
all  things  to  all  men,  that  I  might  save  all."     "I  also  in 
all  things  please  all  men,  not  seeking  that  which  is  profit 
able  to  myself,  but  to  many,  that  they  may  be  saved.' '(53) 

Colloquy. — 0  most  ample  charity,  which  embracest 
all,  and  excludest  none,  taking  the  form  and  figure  of 
all  men,  that  all  may  take  the  figure  of  Christ,  and 
may  carry  upon  them  the  image  of  the  celestial  man. 

2.  Hence  arose  the  solicitude  and  zeal  which  he  had  for 
the  good  of  all,  feeling  and  lamenting  their  losses  as  if  they 
were  his  own,  and  so  he  relates  this  feeling  amongst  his 

(52)  Act,  xx.  31.  (53)  1  Cor.  ix,  19. 


OF  THE  LIFE  AND  VIRTUES  OF  ST.  PAUL.         305 

great  labours,  saying: — "Who  is  weak,  and  I  am  not 
weak?  who  is  scandalized,  and  T  am  not  on  fire?"  And 
for  this  cause  he  said  to  the  Romans: — •  "  I  have  great  sad 
ness,  and  continual  sorrow  iti  my  heart,"  (54)  for  the  per 
dition  of  his  brethren  the  Israelites.  And  to  the  Gala- 
tians,  who  had  degenerated  from  the  purity  of  the  Gospel, 
he  said : — "  My  little  children,  of  whom  I  am  in  labour 
again  until  Christ  be  formed  in  you. ''(55)  And  elsewhere 
he  calls  himself  by  the  name  of  a  "  nurse,"  which  nurses 
her  little  ones,  protesting  that  he  desired  to  give  his  life 
for  them,  because  he  loved  them  in  such  sort,  that  lie  held 
them  inclosed  within  his  heart,  loving  them  with  the 
bowels  of  Jesus  Christ,  desiring  to  embowel  them  within 
Him,  to  the  end  they  might  always  love  Him. 

3.  Hence  proceeded  another  notable  excellency  of  his 
love;  for  much  as  he  desired  "to  be  dissolved  and  to  be  with 
Christ"  yet  he  restrained  this  desire,  finding  it  necessary  for 
him  to  abide  in  the  flesh  for  the  good  and  help  of  his 
neighbours,  and  to  win  and  save  their  souls,  nor  did  he 
hesitate  to  leave  the  sweetness  of  contemplation,  and  to 
absent  himself  from  that  pleasing  converse  with  Jesus 
Christ,  so  to  save  the  souls  of  others.  (56)  And  this  his 
charity  extended  so  far,  that  he  wished  himself  to  be  an 
anathema  from  Christ  for  his  brethren ;  giving  to  under 
stand,  as  many  saints  interpret,  that  if  it  were  needful  for 
the  salvation  of  his  neighbours,  he  would  choose  to  be 
separated  from  the  sight  of  Jesus  Christ  and  of  His  glory, 
either  for  a  long  time,  or  until  the  ending  of  the  world, 
for  that  he  had  no  greater  glory  than  to  love  Christ  our 
Lord,  to  accomplish  His  holy  will,  and  to  gain  many  souls, 

(54)  2  Cor.  xi.  29.     Rom.  is.  2. 

(55)  Gal.  iv.  19.     1  Thes.  ii.  7. 

(5G)  Phil.  i.  23.     S.  Th.  2,  2,  q.  clxxxii.  2, 

Vol.  V-20. 


306  MEDITATION  XXXI.' 

who  might  love  and  serve  Him  everlastingly. (5 7)  For 
whom  he  might  say  much  better  than  Moses: — « Either 
forgive  them  this  trespass,  or  if  Thou  do  not,  strike  me  out 
of  the  book  that  Thou  hast  written  ;"(58)  for  I  had  rather 
be  separated  from  Thee,  without  sin,  than  that  so  many 
souls  should  perish  through  their  offence. 

Colloquy. — 0  most  sublime  and  profound  charity, 
\vhich  ascended  so  high  that  thou  contentest  thyself 
with  no  less  than  to  possess  Almighty  God,  and  des- 
cendest  so  low  that  thou  art  willing  without  sin  to  be 
deprived  of  God,  that  so  thou  mayest  please  Him. 
Grant  me,  Lord,  a  charity  like  to  this,  which  may 
place  her  rest  in  giving  Thee  contentment,  though  it 
be  with  the  loss  of  my  own,  delighting  to  gain  many 
souls  who  may  enjoy  Thee,  world  without  end. 
Amen. 

4.  Lastly,  it  is  much  to  the  praise  of  this  charity  of  the 
apostle,  that  it  extended  itself  even  to  his  enemies  and  perse 
cutors,  loving  them  as  friends,  and  performing  towards 
them  all  the  laws  of  love;  and  so  he  said: — "We  are 
reviled,  and  we  bless ;  we  are  persecuted,  and  we  suffer  it; 
we  are  blasphemed,  and  we  entreat"  and  pray  for  our  blas 
phemers.  And  again  to  the  Corinthians  he  said : — "  I 
most  gladly  will  spend  and  be  spent  myself  for  your  soul : 
although  loving  you  more,  I  be  loved  less."(59)  Hence, 
if  any,  through  envy,  or  contention,  or  that  they  thought 
it  afflicted  him,  began  to  preach  Christ,  he  not  only 
weighed  it  not,  nor  complained  of  them,  nor  conceived 
envy,  nor  diverted  them,  but  rejoiced  and  exulted  that 
Christ  was  preached  and  souls  profited.  From  all  these 
considerations  I  am  to  draw  an  inward  desire  of  imitating 
the  inflamed  zeal  of  this  apostle  towards  my  neighbours, 

(57)  Rom.  is.  3.  S.  Chrys.  S.  Th.  ct,  alii.  (58)  Exocl.  xxxii.  32. 

(59)  1  Cor.  iv.  12.     2  Cor.  xii.  15. 


OF  THE  LIFE  AND  VIRTUES  OF  ST.  PAUL.        307 

good  or  evil,  friends  or  enemies,  beholding  Jesus  Christ  in 
them,  for  whose  sake  all  ought  to  be  loved. 

POINT  IX. 

From  this  charity  proceed  other  singular  virtues,  by 
which  the  apostle  discovered  his  perfection,  some  of  which 
we  will  consider  in  particular. 

1.  The  first  was,  his  great  obedience  to  the  will  of  Al 
mighty  God,  and  to  all  the  inspirations  by  which  He  mani 
fested  it  to  him;    and   so,  being   commanded  to  go  and 
preach  in  Macedonia,  or  in  Jerusalem,  or  elsewhere,  he 
presently  went,  though  he  knew  that  he  was  there  to 
suffer  grievous  persecutions  and  afflictions ;  for  he  made 
much  more  account  of  his  soul  than  of  his  life,  and  of 
accomplishing  the  will  of  God  than  of  seeking  his  own  con- 
tentment.(GO)     And  having  obeyed  in  all  this,  yet  he  did 
not  glorify  himself,  nor  suppose  that  he  had  done  anything 
of  moment,  because  he  esteemed  what  he  had  done  to  be  of 
necessity  and  of  obligation ;  as  if  he  had  said,  I  am  an  "  un 
profitable"  servant,  I  " have  done  that  which"  I  "ought 
to  do."(61) 

2.  The  second  was,  great  care  in  the  custody  of  Ms 
tongue,  and  most  exact  circumspection  in  his  words,  as  well 
in  preaching  as  in  conversing  with  men,  as  appears  by 
what  he  wrote  to  the  Corinthians: — "For  we  are  not  as 
many,  adulterating  the  word  of  God,  but  with  sincerity, 
but  as  from  God,  before  God,  in  Christ  we  speak."(62)  O 
perfect  man,  truly  religious,  who  so  could  keep  his  tongue, 
that  it  did  not  stumble  in  a  word,  that  so  his  religion 
might  not  be  vain,  nor  his  perfection  at  all  diminished! (63) 
0  that  I  could  so  bridle  my  tongue  in  speaking,  as  always 
to  speak  with  sincere  intention,  following  the  divine  inspi- 

(60)  Act  xvi.  9  ;  et  xx.  22.  (61)  1  Cor.  ix.  16.    Luc.  xvii.  10. 

(62)  2  Cor.  ii.  17.  (63)  Jac.  i.  26. 


308  MEDITATION  XXXI. 

ration,  thinking  that  God  sees  me,  and  always  to  discourse 
of  Jesus  Christ. 

3.  The  third  was,  an  interior  desire  to  profit  in  virtue, 
and  always  to  go  forward  and  to  advance  himself  in  it :  for 
after  so  many  labours  he  did  not  imagine  himself  to  have 
attained  the  summit,  but  always  followed  his  purpose  of 
greater  perfection,  and  forgot  those  things  that  were  past, 
and  stretched  forward  to  new  things,  even  to  the  obtaining 
the  reward  of  the  high  vocation. 

4.  The  fourth  was,  admirable  dexterity  in  joining  virtues 
together  which  are  not  united  but  with  great  difficulty,  such 
as  humility  and   magnanimity,   meekness   and   zeal,   the 
bowels  of  mercy  and  the  uprightness  of  justice,  chastising 
offences  when  it  was  necessary,  and  resisting  those  who 
lived  not  conformably  to  the  truth  and  sincerity  of  the 
Gospel  which  he  preached. (64) 

o.  The  fifth  was,  a  great  desire  to  go  to  see  Christ  our 
Lord,  by  reason  of  the  great  love  which  he  bore  Him,  so 
that  he  sighed  within  himself,  expecting  the  perfect  "  adop 
tion  of  the  sons  of  God,"  and  further  said,  that  Christ  was 
his  life,  and  that  it  was  "  gain"  for  him  to  "die"  because 
by  dying  he  should  gain  always  "  to  be  with  Christ,"  and 
with  this  desire  he  said,  that  although  he  wished  to  be 
with  God,  yet,  whether  absent  or  present,  he  desired  in  all 
things  to  please  Him. (65)  Hence  proceeded  that  confi 
dence  and  security  which  he  had  of  obtaining  glory,  so 
that  he  might  rightly  say: — "  I  have  fought  a  good  fight, 
I  have  finished  nay  course,  I  have  kept  the  faith.  As  to 
the  rest,  there  is  laid  up  for  me  a  crown  of  justice,  which 
the  Lord  the  just  judge  will  render  to  me  in  that  day; 
and  not  only  to  me,  but  to  them  also  that  love  His  com- 
ing."(66)  Hence  likewise  proceeded  that  great  prompti- 

(64)  1  Cor.  v.  5.     Gal.  ii.  11. 
(65)  Rom.  viii.  23.    Phil.  i.  21.  et  23.  (66)  2  Tim.  iv.  7. 


OF  THE  LIFE  AND  VIRTUES  OF  ST.  PAUL.        309 

tude  and  generosity  of  mind  with  which  he  offered  himself 
to  die  for  Christ,  for  the  good  of  souls,  which  he  declared 
by  the  works  of  his  whole  life ;  for  his  life  was  nothing 
else  but  a  continued  death  for  Jesus  Christ  and  his  neigh 
bours,  and  therefore  he  said :— "  For  Thy  sake  we  are  put 
to  death  all  the  day  long,"  and  are  handled  and  "  accounted 
as  sheep  of  slaughter/'  And  elsewhere  he  says : — "  We 
who  live  are  always  delivered  unto  death  for  Jesus'  sake." 
And  again: — I  protest  "I  die  daily  by  your  glory, 
brethren,  which  I  have  in  Christ  Jesus  our  Lord. "(6 7) 

6.  Finally,  when  occasion  offered,  lie  laid  down  his  life 
for  Christ  our  Lord  ;  and  though  the  manner  of  his  death 
appeared  easy,  for  probably  he  was  not  crucified,  as  St. 
Peter  was,  yet  the  cause  of  this  was,  that  his  whole  life 
after  his  conversion  had  been,  as  we  have  said,  "  with 
Christ  nailed  to  the  cross,''(68)  bearing  the  marks  and 
signs  of  His  Passion ;  fulfilling  in  his  body  that  which  was 
wanting  to  the  sufferings  of  Christ,  applying  their  virtue 
and  efficacy  to  His  body,  which  is  the  Church,  at  the  ex 
pense  of  his  own  labours ;  and  with  this  fervour  he  was 
prepared  to  undergo  the  death  of  the  cross,  if  it  had  been 
granted  to  him :  he  even  desired  to  die  a  thousand  different 
deaths,  to  manifest  by  them  the  great  love  he  bore  to  his 
Lord  and  master. 

Colloquy. — 0  celestial  master,  who,  after  Tliou 
ascendedst  into  heaven,  madest  election  of  this  new 
disciple,  and  didst  so  elaborate  and  polish  him  with 
Thine  own  hand,  as  to  despoil  him  of  all  eartlily  affec 
tions,  and  clothe  him  with  heavenly.  I  humbly  be 
seech  Thee  by  his  merits  that  Thou  vouchsafe  to 
accept  me  for  Thy  disciple,  so  assisting  me  with  Thy 
copious  grace,  that  I  may  imitate  Thee,  as  he  imitated 

(67)  Eom.  viii.  36.    2  Cor.  iv.  11.    1  Cor.  xv.  31. 
(68)  Gal.  ii.  19 ;   et  vi.  17. 


310  MEDITATION  XXXlIi 

Thee,  that  I  may  come  to  enjoy  Thee  in  his  company 
for  ever  and  ever.     Amen. 


MEDITATION'  XXXII. 

OP    THE    VOCATION   OB1    CORNELIUS  THE  CENTURION:   AND  THE  REVELATION 
WHICH  ST.  PETER  HAD  CONCERNING   THE  CONVERSION  OF  THE  GENTILES. 

POINT  I. 

"  There  was  a  certain  man  in  Caesarea,  named  Cornelius, 
a  centurion  of  that  which  is  called  the  Italian  band,  a 
religious  man  and  fearing  God  with  all  his  house,  giving 
much  alms  to  the  people,  and  always  praying  to  God."(l) 

1.  Here  consider  the  excellent  virtues  with  which  this  man 
disposed  himself  to  receive  the  favours  which  God  conferred 
on  him,  illuminating  his  understanding  to  receive  the 
faith  of  Christ,  and  imparting  to  him  the  plenitude  of  the 
Holy  Ghost,  together  with  the  gift  of  tongues,  as  to  the 
other  apostles. 

i.  He  was  "  very  religious"  i.  e.,  much  given  to  things 
belonging  to  the  worship  of  God,  and  to  the  works  of  His 
holy  service. — ii.  He  feared  God,  flying  from  all  which  was 
sin:  he  accomplished  the  two  parts  of  justice,  which  are  to 
decline  from  evil,  and  to  follow  good.  And  the  example 
which  he  gave  was  so  effectual,  that  all  his  family  imi 
tated  him,  for  such  as  the  master  is,  such  are  the  servants, 
and  such  as  the  father  of  the  family,  such  are  those  like 
wise  of  his  household. — iii.  He  was  a  great  alms-giver, 
giving  liberally  to  the  poor  who  asked  of  him,  not  making 
any  difference  or  exception. — iv.  He  was  much  addicted  to 
prayer,  for  it  is  said  of  him,  that  "  he  prayed  always  ;" 
that  is  to  say,  with  great  frequency  and  continuation  in 
(1)  Act,  x.  1. 


OF  THE  VOCATION  OF  CORNELIUS.       311 

the  hours  assigned  to  it.  Tims  it  appears  that  he  observed 
the  custom  of  praying  at  the  ninth  hour,  as  he  himself 
affirms,  saying,  "  I  was  praying  in  my  house  at  the  ninth 
hour,''  (2)  and  though  he  was  a  Gentile  by  nation,  yet  he 
exercised  himself  in  such  works,  for  both  Almighty  God 
mercifully  prevented  him  with  His  assistance,  and  he  care 
fully  profited  by  the  example  which  he  observed  in  the 
godly,  with  whom  he  conversed  in  that  city;  this  man, 
Christ  our  Lord,  doth  set  before  us  for  our  confusion,  who 
having  the  faith  of  Christ,  and  enjoying  the  benefit  of  the 
holy  sacraments,  yet  with  all  this,  perform  not  that  which 
a  heathen  and  a  soldier  did. 

2.  Then  will  I  consider  tlie  manner  in  which  Almighty 
God  called  him,  to  impart  to  him  the  light  and  perfection 
which  was  wanting  in  him.  For  he  "  saw  in  a  vision, 
manifestly,  about  the  ninth  hour  of  the  day,  an  angel  of 
God,  coming  in  to  him,  and  saying  to  him,  Cornelius. 
And  he  beholding  him,  being  seized  with  fear,  said :  What 
is  it  Lord?  And  he  said  to  him:  Thy  prayers  and  thy 
alms  are  ascended  for  a  memorial  in  the  sight  of  God. 
And  now  send  men  to  Joppa,  and  call  hither  one  Simon, 
who  is  surnamed  Peter,  he  will  tell  thee  what  thou  must 
do."  (3)  In  which  appears  the  sweet  providence  of  our 
Lord  in  thus  attending  to  the  salvation  and  perfection  of 
His  elect:  for  when  He  sees  any  one  do  on  his  part  what  he 
is  able,  and  according  to  his  knowledge  and  forces  by 
divine  assistance,  He  speedily  approaches  to  instruct  him 
in  what  he  knows  not,  and  to  give  him  new  assistance  to 
perform  what  else  he  could  not,  using  to  this  effect,  when 
necessary,  extraordinary  and  miraculous  means,  as  He  did 
in  this  occasion :  whence  I  will  conceive  great  confidence 
in  this  fatherly  providence  of  Almighty  God,  and  will 

(2)  Act.  x.  30  (3)  Act.  x.  3. 


312  MEDITATION  XXXII. 

render  Him    continually   praises   for  so  singular   favours 
imparted  to  us  by  its  means. 

Colloquy. — 0  my  beloved,  how  shall  not  I  have 
great  care  of  Thee,  seeing  Thou  hast  so  great  care  of 
me  ?  My  salvation  shall  be  most  sure  if  Thou  take  it 
into  Thy  charge,  beholding  with  especial  providence 
what  is  wanting  in  me,  that  Thou  mayest  presently 
supply  the  same.  Grant  me,  dear  Lord,  to  perform 
till  I  know  and  can,  and  discover  to  me  by  Thy  divine 
light  what  I  do  not  understand,  assisting  me  with 
Thy  grace  to  fulfil  the  same.  Amen. 

3.  The  angels,  especially  our  guardians,  are  instruments 
and  ministers  of  the  divine  providence,  in  the  work  of  our 
salvation,  and  to  them  it  appertains,  to  assist  invisibly  those 
that  pray,  and  to  present  to  God  their  works  and  prayers: 
(4)  and  so  this  angel  who  guarded  Cornelius  appeared  to 
him  in  the  time  of  prayer,  and  said  to  him  two  things: — 

i.  First,  that  his  prayers  and  alms  had  ascended  into  the 
remembrance  and  sight  of  God,  so  that  they  did  not  remain 
below  on  earth,  but  flew  and  ascended  up  to  heaven  :  nor 
was  God  forgetful  of  them,  but  had  them  present  in  His 
remembrance  and  in  His  sight,  where  they  solicited  and 
negotiated  the  salvation  and  perfection  of  Cornelius,  and 
both  of  them  ascended  together,  because  prayer  helps 
alms,  and  again  alms  assist  prayer. 

Colloquy. — 0  my  soul,  if  thou  desire  to  negotiate 
thy  salvation  with  Almighty  God,  send  to  Him  before 
hand  these  two  solicitors,  against  whom  there  are  no 
gates  shut  in  the  Kingdom  of  heaven,  "  for  the  prayer 
of  him  that  humbleth  himself  shall  pierce  the  clouds, 
,...and  he  will  not  depart  till  the  Most  High  behold;" 
and  if  thou  "shut  up  alms  in  the  heart  of  the  poor,  it 
shall  obtain  help  for  thee  against  all  evil."(5) 

(4)  Heb.  i.  14.    Tob,  xii.  12. 
(5)  Ecclus.  xxxv,  21.    Ibid.  xxix.  15. 


OF  THE  VOCATION  OF  CORNELIUS.       313 

ii.  The  angel  told  Cornelius  to  send  for  St.  Peter,  and 
he  would  tell  him  what  he  should  do.  By  which  we  see 
that  the  divine  providence,  although  it  governs  us  by 
angels  in  those  things  which  men  cannot  do,  yet  in  those 
things  which  they  can  do,  He  will  govern  by  them:  and  so 
the  angel  would  not  tell  Cornelius  what  he  was  to  do, 
although  he  could,  but  remitted  him  to  St.  Peter,  to  the 
end  that  he  might  receive  them  from  his  mouth,  and  in 
spired  St.  Peter  to  come  to  instruct  him.  Whence  I  will 
learn  to  subject  myself  to  such  sort  of  government  as  God 
has  appointed,  as  well  to  honour  His  ministers,  as  to  keep 
us  in  humility,  for  the  mutual  necessity  we  stand  in  one 
of  another,  as  we  have  observed  in  the  meditation  on  Saul 
and  Ananias. 

POINT  II. 

Cornelius  "  called  two  of  his  household  servants,  and  a 
soldier  who  feared  the  Lord,  of  them  that  were  under  him. 
To  whom,  when  he  had  told  all,  he  sent  them  to  Joppa. . 
And  drawing  nigh  to  the  city,  Peter  went  up  to  the  higher 
parts  of  the  house,  to  pray  about  the  sixth  hour.  And 
being  hungry,  he  was  desirous  to  taste  somewhat.  And 
as  they  were  preparing,  there  came  upon  him  an  ecstasy  of 
mind."  (6) 

1.  Here  I  will  consider  the  laudable  custom  of  the 
apostles,  in  the  practice  of  prayer,  choosing  and  assigning 
for  prayer,  place,  time,  and  hours  convenient.  For  St. 
Peter,  in  order  that  he  might  pray,  went  up  to  the  highest 
and  most  retired  place  in  the  house,  whither  the  noise  of 
the  people  that  were  below  could  not  ascend.  By  which 
is  represented  the  work  of  perfect  prayer,  which  is  the 
ascending  of  the  soul  to  Almighty  God,  withdrawing 
ourselves  from  the  noise  of  importunate  imaginations, 
which  boil  in  the  inferior  parts  of  the  soul. (7) 

(6)  Act.  x.  7.  (7)  S.  Damas.  S.  Th.  2,  2,  q.  Ixxxii.  art.  17. 


314  MEDITATION  XXXII. 

Colloquy. — 0  eternal  God,  who  commandest  that 
to  pray  I  enter  into  my  closet,  and  "  shut  the  door," 
to  the  end  that  with  more  quietness  and  silence  I  may 
offer  up  my  prayer  "  in  secret  ;"(8)  vouchsafe  to  assist 
me  with  Thy  grace,  that  I  may  enter  into  the  most 
high  closet  of  my  spirit,  there  to  pray  and  to  worship 
Thee  in  spirit  and  verity.  Amen. 

2.  He  chose  also  the  sixth  hour  for  prayer,  as  Cornelius 
had  done  the  ninth,  following  in  this  the  custom  of  the 
just  of  Israel,  who  prayed  three  times  a  day,  viz.  :  at  the 
third  hour,  which  is  about  nine  in  the  morning :  and  at 
the  sixth,  which  is  about  noon :  and  at  the  ninth,  which 
is  three  in  the   afternoon :    which  custom   of  David  and 
Daniel,  all  the  apostles  observed  with  greater  exactness  and 
reason. (9)  For  at  the  third  hour  the  Holy  Ghost  came  down 
upon  them :   at  the  sixth  Christ  ascended  on  the  cross : 
and  at  the  ninth  He  gave  up  the  ghost,  and  descended  to 
take  the  spoil  of  Limbo.     Hence  will  I  conceive  a  very 
firm  and  stable  purpose  of  assigning  hours  for  prayer,  and 
when  the  hour  shall  be   come,  of  leaving  all  things   to 
comply  with  my  prayer,  as  St.  Peter  didjon  this  occasion, 
who,  though  he  was  hungry  and  desired  to  eat,  yet  for 
this]  omitted  not  his  prayer,  but  set  himself  to  it  before 
meat,  giving  food  first  to  his  soul,  and  then  to  his  body. 

3.  Christ  our  Lord,  to  impart  extraordinary  favours  to 
His  elect,  is  wont  to  choose  place  and  time  fit  for  the  pur 
pose,  and  that  ordinarily  a  retired  place,  and  the  time  of 
prayer,  for  when  a  man  on  his  own  part  approaches  to 
God,  and  ascends  by  spirit  into  His  presence,  then  God 
imparts  to  him  those  especial  favours  which  He  can  and 
will :  for  even  so  in  this  occasion  He  suspended  the  senses 
of  St.  Peter,  and  elevated  him  in  spirit,  to  the  end  that  he 

(8)  Mat.  vi.  6. 
(9)  Ps.  liv,  18.    Dan.  vi,  10.    Act.  iii.  1.    Cass.  1.  2,  cap.  9. 


OF  THE  VOCATION  OF  CORNELIUS.  315 

might  see  the  secrets  of  God,  and  this  suspension  is  called : 
— "  Excessus  mentis," — "  ecstasy  of  mind  :"  for  the  soul 
issues  out  of  itself,  and  is  elevated  above  itself,  and  far 
above  its  own  forces :  and  when  the  same  is  done  with  in 
terior  violence,  it  is  called — Raptus,  a  rapture,  (10)  for 
God  violently  draws  the  spirit,  and  causes  it  to  ascend,  as 
to  St.  John,  to  see  His  divine  mysteries.(ll)  Whence  I 
will  gather,  that  notwithstanding  it  be  not  secure,  to  wish 
and  procure  such  ecstasies,  yet  I  ought  to  seek  and  desire 
that  ecstasy  of  love,  which  may  pluck  me  out  of  myself, 
and  may  transport  me  into  Jesus  Christ,  to  the  end  that  I 
may  say  with  the  apostle  St.  Paul : — "  I  live,  now  not  I 
but  Christ  liveth  in  me/'(12)  because  forsaking  all  tem 
poral  things,  and  myself  with  them,  I  cease  to  be  my  own 
and  begin  wholly  to  be  Jesus  Christ's,  delighting  to  think 
on  Him,  to  speak  of  Him,  and  in  all  things  to  please  Him. 

Colloquy. — 0  God  of  love,  cast  upon  me  this  excess 
of  love.  0  omnipotent  love,  ravish  my  heart,  and 
transport  it  thither  where  Thou  art,  that  I  may  always 
be  with  Thee  united  by  love,  and  Thou  mayest  always 
live  in  me,  governing  me  by  Thy  love.  Amen. 

POINT  III. 

In  this  ecstasy  of  mind,  St.  Peter  "saw  the  heaven 
opened,  and  a  certain  vessel  descending,  as  it  were  a  great 
linen  sheet,  let  down  by  the  four  corners  from  heaven  to 
the  earth ;  wherein  were  all  manner  of  four-footed  beasts, 
and  creeping  things  of  the  earth,  and  fowls  of  the  air. 
And  there  came  a  voice  to  him :  Arise,  Peter :  kill  and 
eat.  But  Peter  said,  Far  be  it  from  me,  Lord :  for  I 
never  did  eat  anything  that  is  common  and  unclean.  And 
the  voice  spoke  to  him  again  the  second  time :  That  which 

(10)  Act.  x.  10.    2  Cor.  v.  13 ;  et  xii.  2.  (11)  Apoc.  iv.  2. 

(12)  Gal.  ii.  20.  S.  Dionys.  cap.  4,  de  Divi.  Norn.  S.  Th.  2,  2,  q. 
clxxv.  art.  2. 


316  MEDITATION  XXXII. 

God  hath  cleansed,  do  not  thou  call  common.  And  this 
was  done  thrice,  and  presently  the  vessel  was  taken  up 
into  heaven.'-'(13) 

1.  As  Christ  our  Lord,  when  He  preached  in  this  mor 
tal  life,  used  parables  and  similitudes  to  discover  the  mys 
teries  of  the  Kingdom  of  heaven  ;  even  so,  also  spiritually 
is  He  wont  similarly  to  imprint  in  our  imagination  figures 
'by  which  the  mystery  He  discovers  is  represented,  as  He  did 
here  with  St.  Peter,  and  with  St.  John,  in  the  revelations 
of  the  Apocalypse,  and  even  to  this  hour  also  is  accustomed 
to  communicate  Himself  after  this  manner  to  whom  He 
will.  But  it  is  my  business,  only  to  form  in  my  imagina 
tion  if  I  conveniently  can,  the  images  and  figures  of  those 
things  which  He  has  revealed  to  me  in  His  faith;  for 
example,  Christ  made  a  little  infant,  laid  in  a  manger, 
bound  to  the  pillar,  or  nailed  on  the  cross,  to  move  me  by 
the  means'of  these  figures  to  a  greater  love  of  our  Lord, 
who  is  represented  in  them ;  all  other  things  I  will  leave 
to  His  divine  providence,  that  He  perform  that  which 
shall  be  most  expedient.  But  in  this  present  figure  shines 
forth  the  infinite  charity  of  God  our  Lord,  in  vouchsafing 
to  admit  into  His  Church,  and  into  heaven  also,  as  far  as 
He  is  concerned,  all  the  sinners  of  the  world,  the  cove 
tous,  the  carnal,  and  the  proud,  figured  by  those  three 
kinds  of  living  creatures,  beasts,  serpents,  and  birds, 
gathering  them,  not  only  out  of  that  little  corner  of 
Judea,  but  from  the  four  corners  of  the  world;  for  to 
this  end  He  descended  from  heaven  to  earth,  and  clothed 
Himself  with  the  most  pure  sheet  of  His  humanity ;  for 
this  He  exhibited  to  Himself  His  Church,  white  and  pure, 
without  stain  or  blot ;  for  this  He  directed  the  preaching 
of  the  four  Evangelists,  whose  doctrine  is  from  heaven,  for 
the  salvation  and  life  of  the  world. 
(13)  Act.  x.  11. 


OF  THE  VOCATION  OF  CORNELIUS.  317 

Colloquy. — I  give  Thee  thanks,  0  most  sweet  and 
most  merciful  Jesus,  for  the  infinite  charity  with  which 
Thou  callest  all  sinners,  and  desirest  to  lay  all  upon 
Thine  own  shoulders,  to  carry  them  to  the  kingdom 
of  heaven.  0  my  beloved,  how  admittest  Thou  such 
savage  beasts  and  serpents  into  a  sheet  so  white  and 
pure  ?  Their  abode  ought  to  be  in  the  deserts,  and 
in  the  holes  and  caves  of  the  earth ;  why  dost  Thou, 
then,  draw  them  thence,  and  put  them  in  this  precious 
sheet  to  bring  them  to  heaven,  and  to  place  them  in 
those  eternal  tabernacles  ?  Henceforth  I  will  no  more 
doubt  of  Thy  infinite  mercy,  since  it  shows  itself  so 
ample  in  redressing  our  misery. 

2.  I  will  consider,  secondly,  what  that  voice  signified 
•which  spoke  to  St.  Peter,  and  in  him  to  all  the  ministers 
of  Jesus  Christ.  **  Occide  et  manduca  :"  "  kill  and  eat.1' 
As  if  He  had  said,  Since  thou  art  hungry,  and  desirest  to 
eat,  kill  these  savage  beasts,  these  serpents,  and  these 
devouring  birds,  and  eat  of  them;  to  signify  that  it  is 
proper  to  priests,  confessors,  and  the  ministers  of  Christ, 
to  kill  sinners,  as  touching  their  sins,  taking  from  them 
their  carnal  and  beastly  life  which  they  led,  by  means  of 
the  sacraments  of  Baptism  and  Penance,  and  forthwith  to 
eat  them,  and  to  incorporate  them  with  the  Church  as 
members,  and  to  unite  them  with  Jesus  Christ  by  charity, 
and  similitude  of  life ;  for  Christ  our  Lord  detests  and 
rejects  living  sinners, — to  wit,  such  as  live  and  continue  in 
ein ;  but  admits  within  Him  such  sinners  as  are  dead  to 
sin,  because  this  death  brings  to  them  a  new  being,  and 
life  of  grace. 

Colloquy. — 0  eternal  God,  since  Thou  commandest 
Thy  ministers  that  they  kill  and  eat,  Thou,  0  Lord, 
vouchsafest  to  kill  and  eat  by  their  means,  assisting 
them  efficaciously  to  accomplish  that  which  Thou 
commandest  with  so  great  mercy. 


31  8  MEDITATION  XXXII. 

3.  Then  will  I  consider  the  answer  of  St.  Peter,  who  at 
that  time  was  not  assured  of  the  will  of  Almighty  God 
concerning  the  admission  of  the  Gentiles  into  the  Church 
of  Jesus  Christ:   and  this  he  signified  in  refusing  to  eat 
those  creatures,  which  were  held  unclean  according  to  the 
ancient  law.     But  a  voice  from  heaven  said  to  him  :— 
"  That  which  God  hath  cleansed,  do  not  thou  call  com 
mon  :  that  is  to  say,  Eefuse  not  to  admit  to  my  faith  and 
religion,  those  whom  I  have  chosen  in  my  eternal  ordina 
tion  to  be  holy,  although  they  appear  to  thee  to  be  pro 
fane.     "Whence  appears  how  contrary  it  is  to  the  spirit  of 
Christ,  that  preachers  and  confessors  should  abhor  sinners 
who  fall  at  their  feet,  how  sinful  and  abominable  soever 
they  be,  since  God  draws  them  thither  to  convert  them, 
and  to  make  them  just. 

Colloquy. — 0  immense  charity  of  Jesus  Christ,  how 
many  ways  dost  Thou  take  to  manifest  the  love  which 
Thou  bearest  to  sinners  ?  Who  shall  abhor  to  receive 
them,  since  Thou  abhorrest  not  to  call  them  ?  Who 
shall  refuse  to  eat  this  meat,  which  Thou  declarest  to 
be  holy  ?  Give  me,  dear  Lord,  this  hunger  of  saving 
sinners,  that  I  may  eat  them  with  great  contentment, 
and  may  incorporate  them  with  Thee  by  grace,  whom 
Thou  attractest  by  true  penance.  Amen. 

4.  Consider,  lastly,  how  this  voice  sounded  three  several 
times,  to  the  end  that  it  might  penetrate  and  be  imprinted  the 
deeper  in  the  heart  of  St.  Peter ;  even  as  he  was  thrice 
examined  concerning  his  love  towards  Jesus  Christ,  and 
was  commanded  by  Him  three  several  times  to  feed  His 
sheep.     And  immediately  that  sheet   was   received   into 
heaven,  to  show  that  God  held  heaven  open  for  all  such 
heathens  as  should  be  converted  to  Him,  although  they 
were  most  grievous  sinners. 


OP  THE  VOCATION  OF  CORNELIUS.  319 

Colloquy. — Rejoice,  0  my  soul,  beholding  that  sheet 
taken  and  assumed  up  to  heaven,  full  of  beasts,  ser 
pents,  and  devouring  birds,  i.  e.,  of  grievous  sinners, 
not  living,  but  dead ;  dead  indeed  to  sin,  but  alive  to 
grace.  Study  to  kill  in  thyself  the  life  of  the  old  man, 
and  to  rise  again  with  Jesus  Christ  to  the  life  of  the 
new  man,  that  entering  with  Him  into  heaven,  thou 
mayest  sit  on  a  seat  in  the  throne  of  His  glory,  world 
without  end.  Amen. 

POINT  IV. 

"Now  whilst  Peter  doubted  within  himself  what  the 
vision  that  he  had  seen  should  mean  ;  behold  the  men 
who  were  sent  from  Cornelius,  enquiring  for  Simon's 
house,  stood  at  the  gate.  Arise,  therefore,  and  get  thee 
down,  and  go  with  them,  doubting  nothing;  for  I  have 

sent  them And  the  day  following  he  arose  and  went 

with  them And  the  morrow  after  he  entered  into 

Csesarea.  And  Cornelius  waited  for  them,  having  called 
together  his  kinsmen  and  special  friends.''  And  Peter, 
understanding  from  Cornelius  what  had  happened  to  them, 
began  to  preach  Jesus  to  them,  and  as  "  Peter  was  yet 
speaking  these  words,  the  Holy  Ghost  fell  on  them  that 
heard  the  word,  and  "  they  spoke  with  tongues,  magnifying 
God."(14) 

1.  Our  Lord  Christ  sometimes  does  not  express  the 
meaning  of  the  visions  fie  discovers  to  His  servants,  which 
He  does  out  of  His  providence,  partly  to  ground  them  in 
humility;  partly  that  by  means  of  prayer  they  may  obtain 
this  understanding  of  Almighty  God ;  as  also  to  give  to 
them  at  the  most  convenient  time  and  opportunity,  as  it 
happened  to  St.  Peter  on  this  occasion ;  who,  obeying  the 
voice  of  the  Holy  Ghost,  went  to  the  place  where  Corne 
lius  and  his  people  expected  him,  and  preached  to  them 
(14)  Act.  x.  17,  et  seq. 


320  MEDITATION  XXXII. 

Jesus  Christ  crucified  with  so  great  fervour,  that  all 
believed,  and  received  the  Holy  Ghost,  together  with  the 
gift  of  speaking  in  divers  tongues. 

2.  In  this  place  is  to  be  considered  the  infinite  liberality 
of  Almighty  God,  in  imparting  so  great  gifts  to  Gentiles, 
according  to  that  which  St.  Peter  said  in  this  place : — "  In 
very  deed  I  perceive  that  God  is  not  an  acceptor  of  per 
sons,  since  He  bestows  so  liberally  a  gift  so  precious  as  the 
Holy  Ghost  on  men  who  had  been  beasts  and  serpents,  and 
who  had  adored  these  base  creatures  for  gods,  and  on 
those  who  had  had,  so  to  speak,  tongues  of  serpents, 
to  blaspheme  God,  and  to  poison  their  neighbours,  he 
bestowed  tongues  of  fire,  with  which  to  glorify  God,  and 
to  publish  His  singular  greatness.  And  although  God 
illuminated  them  by  little  and  little,  and  softened  them 
by  the  sermon  of  St.  Peter,  yet  on  a  sudden,  and  in  an 
instant.  He  changed,  justified,  and  filled  them  with  His 
gifts  and  graces,  giving  them  great  cause  for  joy,  all 
receiving  baptism  by  the  order  of  St.  Peter,  and  together 
with  baptism  new  increase  of  grace,  and  of  joy ;  the 
apostle  likewise  greatly  rejoicing  in  these  first  fruits  of 
the  Gentiles,  which  this  day  he  offered  up  to  his  master, 
to  whom  be  all  honour  and  glory,  for  ever  and  ever. 
Amen. 


OF  THE  LIFE  OF  OUR  BLESSED  LADY.     321 


(V.)  MEDITATIONS  ON  THE  LIFE  AND  ASSUMPTION 
OF  OUR  LADY-HEP,  BLESSEDNESS  AND  VIRTUES- 
DEVOTION  TO  HER  AND  ON  THE  HAPPINESS  OF 
THE  BLESSED  IN  HEAVEN. 

MEDITATION  XXXIII. 

OF  THE  ADMIRABLE  EXERCISES  OF  VIRTUE,  IN  WHICH  THE  BLESSED 

VIRGIN  OUR  LADY  EXERCISED  HERSELF  AFTER  THE  COMING 

OF  THE  HOLY  GHOST. 

To  make  an  end  of  the  glorious  mysteries  of  Christ 
our  Lord,  whose  glory  was  in  a  certain  manner  complete, 
when  He  had  His  mother  glorified  with  Him,  I  will  here 
insert  meditations  of  the  life,  death,  and  Assumption  of  ili& 
glorious  Virgin  our  Lady,  who  after  the  coming  of  tha 
Holy  Ghost,  as  the  Church  gives  us  to  understand  in  tha 
Gospel,  which  is  sung  on  the  day  of  her  Assumption, 
chose  the  better  part  of  Mary,  yet  not  absolutely  leaving 
the  part  of  Martha,  but  performing  its  highest  duties, 
exercised  herself,  not  only  in  serving  God  by  contempla 
tion,  but  also  in  attending  to  the  spiritual  good  of  her 
neighbours,  for  the  glory  of  her  Son,  and  for  the  comfort; 
and  increase  of  the  primitive  Church,  which  was  the  prin 
cipal  cause  why  Christ  our  Lord  took  her  not  immediately 
with  Him  up  to  Heaven,  but  left  her  for  almost  fifteen 
years  here  on  earth,  that  in  His  absence  she  might  per 
form  those  offices  which  He  Himself  was  wont  to  perform, 
towards  His  disciples,  as  we  shall  presently  see. 

POINT  I. 

The    Blessed   Virgin    our   Lady,   illuminated    by   the 
Holy  Ghost,  retired  not  into  the  deserts,  as  Mary  Mug- 
Vol.  V-2i. 


322  MEDITATION  XXXIII. 

dalen  did,  but  chose  to  lead,  after  the  example  of  her 
Son,  a  common  life  amongst  the  other  disciples  in  order  to 
assist  them  \vith  her  example,  keeping  with  great  perfec 
tion  the  Evangelical  counsels,  of  whom  the  disciples  them 
selves  learned  to  keep  them. 

1.  First  she  embraced  Evangelical  poverty,  taking  a 
vow  to  that  effect,  unless  she  had  made  it  before,  which 
seems  more  probable;  but  then  she  kept  the  same  with 
greater  strictness,  living  on  the  alms  which  the  apostles 
distributed  amongst  the  faithful  and  other  widows,  (1) 
contenting  herself  much  better  than  did  St.  Paul,  (2) 
having  wherewith  to  sustain  and  to  clothe  herself,  for  she 
held  as  yet  very  fresh  in  memory,  the  gall,  the  vinegar, 
and  the  nakedness  of  her  Son  upon  the  cross,  in  compari 
son  of  whom  all  which  she  suffered  seemed  little.  And, 
therefore,  as  truly  poor  in  spirit,  she  always  desired  to  feel 
in  herself  greater  effects  of  poverty,  and  with  it  conjoined 
her  sister  humility,  which  the  saints  call  by  the  same 
name,  on  which  we  will,  therefore,  make  a  special  medita 
tion. 

2.  She  practised  most  excellent  obedience,  not  only  to  all 
things  which  Christ  our  Lord  left  established  in  the  Evan 
gelical  law,  but  also  those  which  St.  Peter  and  the  other 
apostles  ordained  to  be  observed  in  the  universal  Church, 
she  being  the  first  in  obeying  and  subjecting  herself  to  all 
such  ordinances,  recollecting  that  saying  of  her  Son: — 
"  Whosever  shall  do  the  will  of  my  Father  that  is  in 
heaven,  he  is  my  brother,  and  sister,  and  mother;'"' (3)  and 
therefore  she  would  in  nothing  more  demonstrate  herself 
to  be  the  mother  of  Christ  than  in  obedience  to  Christ, 
and  to  those  whom  He  had  constituted  in  His  place. 

Colloquy. — 0  Sovereign  Virgin,  I  rejoice  that  tliou 
art  the  Mother  of  Christ  my  Lord  by  a  double  title, 

(1)  Act  iv.  35.  (2)  1  Tim.  vi.  8.  (3)  Mat.  xii.  50. 


OF  THE  LIFE  OF  OUE  BLESSED  LADY.     323 

both  because  thou  engenderedst  Him  in  thy  womb,  and 
because  also  thou  conceivedst  Him  in  thy  spirit  by 
perfect  imitation;  it  only  remains,  0  Lady,  that  thou 
be  His  mother  by  a  third  title,  engendering  Him  like 
wise  spiritually  in  the  hearts  of  the  faithful ;  engender 
Him,  I  beseech  thee,  within  my  soul,  obtaining  that 
He  may  always  live  there,  world  without  end.  Amen. 

3.  She  excelled  all  others  in  chastity,  of  which,  as  has 
been  said  in  the  second  part,  Med.  4,  she  made  a  vow,  and 
kept  it  perpetually  with  a  purity  more  than  angelical, 
for  which  cause  holy  Church  calls  her  not  only  Virgin  of 
virgins,  but  also  virginity  itself,  saying: — "Holy  and 
immaculate  virginity,"  "  I  know  not  with  what  praises  I 
may  extol  thee."  I  only  now  add,  that  as  the  Ark  of  the 
Testament  was  made  of  the  wood  sethim,  a  wood  incorrup 
tible,  was  gilded  with  most  pure  gold,  "intus  et  foris/' 
".within  and  without  :''(4)  even  so  this  Virgin  adorned  her 
incorruptible  chastity  with  most  pure  virtues,  as  well  with 
those  which  perfected  the  body  in  exterior  works,  as  those 
which  perfected  the  spirit  in  interior,  that  so  she  might  be, 
as  the  apostle  says,  "  holy,"  by  pre-eminence,  "  both  in 
body  and  in  spirit.' '(5)  Amongst  others  we  will  consider 
some  which  St.  Ambrose  recounts  for  the  custody  of  chas 
tity.  (6) 

i.  The  first  was  rare  modesty  in  all  the  exterior  motions 
of  the  body,  with  a  certain  celestial  composure  in  her 
countenance,  in  her  gait,  and  in  her  manner  of  speaking, 
insomuch  that  the  exterior  comportment  of  her  body  was 
a  model  of  the  inward  sanctity  of  her  soul;  and  by  her 
outward  carriage  might  well  be  known  the  beauty  of  the 
interior  building,  in  which,  as  it  were,  rays  of  the  divinity 
shone  most  marvellously. 

(4)  Exod.  xxv.  11.  (5)  1  Co-,  vii.  34. 

(6)  Lib.  2,  de  Virgimb. 


824  MEDITATION  XXXIII.' 

ii.  The  second  was  admirable  silence,  full  of  wisdom  and 
discretion,  speaking  only  when  it  was  needful,  and  that  in 
very  few  words,  and  with  a  very  humble  voice,  as  it 
appears  by  what  is  related  of  her  in  the  Gospel.  And  on 
this  account  her  lips  are  compared  to  "  a  scarlet  lace,  and" 
her  "  speech  sweet," (7)  giving  to  understand  that  she  was 
very  sparing  in  her  words,  but  yet  with  tokens  and  signs 
of  singular  charity,  as  was  said  in  its  proper  place. 

iii.  The  third  was  singular  temperance  and  abstinence, 
observing  in  her  refection  a  certain  celestial  rule,  which 
St.  Ambrose  relates,  saying,  (8)  "  Gibus  plerumque  obvius, 
qui  mortem  arceret,  non  delicias  ministraret."  Her  ordi 
nary  kind  of  meat  was  such  as  was  to  be  found  everywhere, 
which  she  took  in  such  quantity  as  might  suffice  to  keep 
her  from  dying  of  hunger ;  nor  did  she  eat  it  for  the  plea 
sure's  sake.  Moreover,  after  the  Ascension  of  her  Son,  she 
accomplished  that  which  He  said  : — "  Can  the  children  of 
the  bridegroom  mourn,  as. long  as  the  bridegroom  is  with 
them?  But  the  days  will  come  when  the  bridegroom  shall 
be  taken  away  from  them,  and  then  they  shall  fast."  (9) 
She  therefore  fasted  very  rigorously,  but  especially  when 
8he  petitioned  anything  of  Almighty  God  for  the  good  of 
the  universal  Church,  joining  fasting  and  penance  with 
prayer,  as  she  related  afterwards  to  St.  Elizabeth. (10) 

iv.  The  fourth  was  very  admirable  watching,  for  as  the 
same  saint  says,  she  only  slept  so  much  as  was  necessary 
to  sustain  nature,  and  when  she  could  no  longer  resist  it ; 
neither  then  was  she  altogether  idle,  for,  her  body  sleep 
ing,  her  soul  watched,  either  repeating  what  she  had  read, 
or  continuing  what  she  had  interrupted,  or  executing 
something  which  she  had  proposed,  or  proposing  something 
anew,  with  divers  affections  of  spirit,  according  to  that 

(7)  Cant.  iv.  3.  (8)  p.  2,  Med.  vii.  et.  p.  3,  Med.  ix. 

(9)  Mat.  ix.  15.  (10)  S.  Bon,  in  vita  ChristL 


OF  THE  LIFE  OF  OUR  BLESSED  LADY.     325 

of    the    Canticles,    saying : — «<  I   sleep,    and    my    heart 
watched.''  (11) 

v.  The  fifth  was  great  diligence  in  all  exterior  works, 
which  belonged  to  the  worship  of  God,  to  the  service  of 
her  Son,  to  the  management  of  her  poor  habitation,  and  to 
the  good  of  her  neighbours,  performing  the  works  of  reli 
gion,  of  piety  and  mercy  with  great  punctuality.  This 
virtue  St.  Ambrose  notices,  annexing  it  with  the  former 
in  these  words: — "  How  shall  I, recount  the  small  refection 
of  the  Virgin  Mary,  and  her  great  labour  and  occupation?" 
Her  exercise  was  such  as  surpassed  her  forces ;  her  food 
was  so  little  that  nature  almost  fainted ;  her  occupation 
was  so  continual  that  she  admitted  no  interruption ;  she 
ate  so  seldom,  that  sometimes  she  passed  whole  days  without 
food. 

vi.  The  sixth  virtue  was  most  vigilant  custody  of  her  heart, 
whence,  as  the  Wise  man  says,  "  life  issueth  out  :''(12)  so 
that  when  she  went  abroad,  although  it  were  in  company,  yet 
"  nullo  meliore  sui  custode,  quam  se  ipsa  utebatur" — •<  she 
had  not  a  more  secure  keeper  of  herself  than  she  herself/' 
who  always  watched  in  the  custody  of  her  senses,  composed 
her  bodily  motions,  and  kept  her  heart  purely  intent  upon 
her  God,  whom  alone  she  studied  to  please  without  making 
any  account  of  the  vain  judgments  and  sayings  of  men : — 
"  Arbitrium  mentis  solita  non  homines,  sed  Deum  quserere." 
"  She  sought  as  judge  and  witness  of  her  conscience,  not 
men,  but  Almighty  God,"  whose  glory,  as  she  always 
regarded  it,  so  she  always  wished  it,  and,  as  far  as  in  her 
lay,  procured  it. 

Colloquy. — 0  sovereign  Virgin,  more  pure  than  the 
very  angels  of  heaven,  I  rejoice  that  thou  art  the 
mirror  of  virgins,  the  pattern  of  Religious,  and  the 
mistress  of  Evangelical  perfection.  Implore  thy  Son 

(11)  Cant.  v.  2.  (12)  Prov.  iv.  23. 


326  MEDITATION  XXXIII. 

to  adorn  me  with  thy  holy  virtues,  that  I  may  perfectly 
fulfil  all  His  counsels.     Amen. 


POINT  II. 

Notwithstanding  our  Blessed  Lady  always  practised 
most  sublime  prayer  and  contemplation,  as  has  been  said 
in  the  second  part, (13)  yet  as  she  increased  in  years,  so 
she  likewise  increased  in  the  gifts  of  God,  particularly  in  this: 
— here  are  to  be  considered  certain  things  in  which  we 
may  imitate  her,  according  to  our  ability. 

1.  The  first  is,  that  she  entirely,  by  a  special  privilege, 
was  exempt  from  the  four  impediments  of  prayer  and  con 
templation  which  the  glorious   St.  Bernard  calls,  "  guilt 
gnawing,"  "  care  pricking,"  "  sense  coveting, '*  and  "  troops 
of  vain  thoughts  troubling  the  imagination ; "(14)  for  the 
Blessed  Virgin  was  not  like  to  the  Sulamitess,  which  is  a 
soul  captive  and  taken  prisoner  by  her  own  passions,  who 
troubles  herself  for  those  chariots  of  Aminadab,  averting 
herself  from  the  sight  of  our  Lord  in  holy  prayer,  until  He 
call  her  effectually  four  times,  saying: — "  Return,  return, 
O  Sulamitess;  return,  return,  that  we  may  behold  thee:"(15) 
for  this  most  sacred  Virgin  always  beheld  Almighty  God, 
nothing  being  able  to  divert,  nor  to  withdraw  her  sight  a 
moment  from  Him. 

2.  To  this  it  greatly  availed  that  she  had  in  her  very 
perfectly  all  the  virtues  which  dispose  to  prayer  and  contem 
plation,  which  she  made  use  of  to  ascend  to  heaven ;  espe 
cially  a  most  lively  faith  in  the  divine  mysteries,  great 
confidence  in  God  our  Lord,  profound  humility,  and  above 
all,  inflamed  charity,  with  supereminent  wisdom,  and  the 
other  gifts  of  the  Holy  Ghost.     And  as  these  virtues  were 
now  at  their  full  growth  in  her,  so  likewise  her  contem- 

(13)  Medit.  iv. 
(14)  Serm.  xxiii.  in  Cant.  (15)  Cant.  vi.  12. 


OF  THE  LIFE  OF  OUR  BLESSED  LADY.     327 

plation  was  the  more  perfect,  for  which  cause  the  angels 
said  of  her  with  great  admiration  : — "  Who  is  she  that 
goeth  up  by  the  desert  as  a  pillar  of  smoke,  of  aromatic 
spices,  of  myrrh  and  frankincense,  and  of  all  the  powders 
of  the  perfumer  ?"( 16)  As  if  they  had  said  :— "  Who  is 
this  that  is  full  of  the  myrrh  of  mortification,  and  of  the 
incense  of  prayer,  and  of  the  odoriferous  powder  of  all 
virtues,  which,  being  cast  upon  the  coals  of  charity,  ascend 
up  as  a  most  sweet  smoke  of  contemplation,  which  always 
mounts  and  ascends  so  high,  that  we  lose  sight  of  it?" 

Colloquy. — 0  most  holy  Virgin,  I  rejoice  that  living 
in  earth,  thou  always  hast  thy  conversation  in  heaven, 
soaring  so  high  that  thou  causest  great  admiration  to 
the  angels  themselves,  who  behold  thee.  Draw  me, 
0  pious  Virgin,  after  thee  in  the  odour  of  thine  ex 
amples,  and  enkindle  in  my  soul  so  great  a  fire  of 
charity  as  may  consume  in  her  all  that  is  earthly,  and 
may  lift  her  up  to  contemplate  that  which  is  heavenly. 
Amen. 

3.  This  lady  frequented  very  often  the  places  in  which  her 
Son  had  wrought  the  mysteries  of  our  redemption;  she  visited 
the  Garden  of  Gethsemane,  the  mount  of  Calvary,  the  holy 
sepulchre,  and  the  mount  of  Olivet,  whence  He  ascended 
up  to  heaven,  and  the  sacred  chamber  in  which  the  Holy 
Ghost  descended,  and  first  ordained  the  most  holy  Sacra 
ment  of  the  altar.  All  these  visits  she  made  with  great 
reverence  and  devotion,  and  with  very  high  contemplation 
of  the  mysteries  which  were  wrought  in  them,  receiving 
new  illustrations  concerning  them. 

Colloquy. — 0  sovereign  Virgin,  how  happy  were 
he  that  might  follow  these  thy  steps  and  paces  in  this 
journey,  ascending  with  these  to  the  mountain  of  myrrh, 

(16)  Cant.  iii.  6. 


328  MEDITATION  XXXIII. 

and  to  the  little  liill  of  incense,  beholding  as  thou 
beheldest  that  which  Christ  suffered  on  this  mountain, 
and  the  manner  in  which  He  prayed  on  this  hill.  Lead 
me,  0  Lady,  in  thy  company,  and  so  direct  me  that  I 
may  ascend  with  security,  and  so  illustrate  me  that  I 
may  contemplate  the  same  with  profit  of  spirit. 
Amen. 

4.  This  excellent  lady  prayed  most  instantly  in  every 
place  and  in  every  time,  and  that  with  the  greatest  continu 
ation  that  ever  pure  creature  prayed,  accomplishing  in  this 
the  counsel  of  her  Son,  who  says: — "That  we  ought  always 
to  pray,  and  not  to  faint:"(17)  for  she  prayed  and  contem 
plated  both  day  and  night,  and  yet  wrought  with  her 
hands ;  and  although  she  slept,  as  has  been  said,  yet  she 
frequently  thought  on  Almighty  God,  who  visited  her 
•with  visions  no  less  delightful  than  those  of  Jacob,  when 
sleeping  he  saw  the  Kingdom  of  God,  in  figure  of  that 
ladder,  which  standing  upon  the  earth,  touched  heaven. (18) 
And  generally  in  her  contemplation,  she  received  extra 
ordinary  favours,  far  greater  than  all  the  Saints  of  the 
New  and  Old  Testament  ever  received.  Almighty  God 
appeared  often  to  her  as  He  did  to  Moses,  speaking  with 
her,  not  by  figures,  nor  in  dreams,  but  mouth  to  mouth, 
and  face  to  face,  with  the  greatest  clearness  that  is  com 
patible  with  this  mortal  life.  She  was  rapt,  like  St.  Paul, 
even  to  the  third  heaven,  and  entered  into  paradise  itself, 
where  she  heard  the  secrets  of  God,  which  it  is  not  lawful 
to  utter  to  men.  She  was  elevated  in  spirit  like  St.  John 
the  Evangelist,  to  see  the  things  that  were  to  come,  and 
that  with  greater  light  than  he.  She  saw  several  times 
the  heavens  open,  as  did  St.  Stephen,  and  her  Son  sitting 
upon  the  right  hand  of  the  Father.  Finally,  such  and  so 
great  were  her  delights,  that  the  angels  admiring  her, 
(17)  Luc.  xviii.  1.  (18)  Gen.  xxviii.  12. 


OF  THE  LIFE  OF  OUR  BLESSED  LADY.     329 

said : — "  Who  is  this  that  cometh  up  from  the  desert,  flow 
ing  with  delights,  leaning  upon  her  beloved?"  (19)  As 
if  they  had  said, — "  Who  is  this  who  ascends  up  by  con 
templation  as  high  as  heaven,  and  in  this  ascending  re 
ceives  abundance  of  delights,  with  so  great  favours,  that 
she  always  leans  upon  her  beloved,  united  with  Him  by 
perfect  love,  and  leaning  upon  Him  by  very  firm  and 
assured  faith." 

Colloquy. — 0  most  holy  Virgin,  I  rejoice  to  see 
thee  so  full  and  abounding  in  delights,  and  so  united 
by  love  unto  thy  beloved ;  well  hast  thou  deserved 
them  for  the  manifold  labours  which  thou  hast  suffered 
for  His  sake  ;  well  mayest  thou  say  with  David  : — 
"  According  to  the  multitude  of  my  sorrows  in  my 
heart,  Thy  comforts  have  given  joy  to  my  soul."(20) 
Impart,  0  my  lady,  some  little  drop  of  this  celestial 
liquor  to  me  thy  servant,  that  I  may  take  delight  to 
run  in  the  way  of  the  divine  commandments,  with 
enlargement  of  heart,  like  thine. 

5.  This  devout  Lady,  communicated  every  day  with 
extraordinary  faith  reverence,  and  devotion,  receiving  her 
Son  in  the  Blessed  Sacrament  to  unite  herself  with  Him 
daily  anew,  and  delighting  herself  to  see  Him  and  enjoy 
Him  in  this  Sacrament,  till  she  might  come  to  see  Him  in 
His  glory.  In  every  communion  she  received  such  aug 
mentation  of  grace,  by  reason  of  her  most  excellent  dis 
position,  as  it  is  impossible  to  declare  in  words.  Oftentimes 
also,  Christ  our  Lord  shewed  Himself  to  her  in  the  same 
form,  which  then  He  had,  and  as  He  has  done  since  to 
many  others  of  His  servants. 

Colloquy. — 0  most  holy  Virgin,  I  rejoice  to  see 
thee  every  day  renew  that  first  joy  which  thou  feltest 
in  the  Incarnation,  receiving  sacramentally  into  thy 

(19)  Cant.  viii.  5.  (20)  Ps,  xciii.  19. 


330  MEDITATION  XXXllI. 

breast  Him  whom  tliou  then  receivedst  into  thy 
bowels.  For  His  sake,  I  humbly  beseech  thee,  obtain 
for  me  such  disposition  to  receive  Him,  that  here  He 
so  fill  me  with  His  grace,  that  hereafter  I  may  enjoy 
Him  with  thee  in  His  glory.  Amen. 

POINT  III. 

As  the  Virgin  our  Lady  entered  every  day  into  the 
wine  cellars  of  her  Son,  so  she  burned  in  desire  to  exercise 
accordingly  all  the  acts  and  works  of  charity  :  whence 
arose  in  her  a  most  inflamed  zeal  of  the  glory  of  God,  and 
salvation  of  souls,  but  perfectly  ordered;  wherein  we  may 
all  imitate  her. 

\ .  First,  she  vehemently  desired  the  salvation  of  all 
men,  which  she  solicited  by  prayers,  and  by  all  means  she 
possibly  could,  now  praying  for  the  preachers  of  the  Gos 
pel,  that  God  would  give  them  efficacy  in  their  words, 
and  for  sinners  themselves,  that  God  would  vouchsafe  to 
touch  their  hearts.  And  it  may  be  believed,  that  by  her 
prayers,  at  the  first  and  second  sermon  of  St.  Peter,  so 
many  thousands  of  men  were  converted.  As  also  St. 
Paul,  for  whom  she  prayed  no  less  than  St.  Stephen  did. 
She  likewise  prayed  for  the  martyrs,  that  God  would  give 
them  constancy  and  victory.  And  holding  her  hands 
lifted  up  to  Almighty  God,  much  better  than  Moses  did, 
when  the  people  of  Israel  overcame,  how  should  not  they 
overcome  for  whom  she  prayed? 

Colloquy. — 0  sovereign  Virgin,  pray  for  this  thy 
servant,  when  he  fights  against  his  enemies,  for,  thou 
praying  for  me,  I  shall  overcome  by  thee,  and  thine 
shall  be  the  glory  of  my  victory. 

2.  She  likewise  assisted  souls  with  the  rare  example  of  her 
life,  which  was  indeed  a  dumb  preacher,  but  most  effectual 
to  provoke  and  move  to  all  virtue,  for  there  shone  in  her 


OF  THE  LIFE  OF  OUR  BLESSED  LADY.     331 

a  certain  divinity  so  great,  that,  as  St.  Dionysius  said  of 
her,  unless  faith  corrected  the  understanding,  all  would 
take  her  for  God,  as  her  Blessed  Son  was.(21) 

3.  She  assisted  with  her  words,  instructing  the  apostles 
in  the  mysteries  of  faith,  which  she  knew  with  more  par 
ticularity,  and  with  greater   light   of  heaven  than  they, 
comforting  and  encouraging  the  faithful  who  had  recourse 
to  her,  not  only  from  Jerusalem,  but  from  the  furthest 
parts  of  all  the  world.     For,  as  St.  Ignatius,  martyr,  said, 
all  desired  to  see  her  as  a  miracle  of  celestial  sanctity. (22) 

4.  But   her   charity  went  yet  further,  for,  as  by   the 
inspiration   of  Almighty  God,  she  went   from  Nazareth 
into  the  mountains  of  Judea  to  visit  Elizabeth,  and  by 
her  means  justified  John  the  Baptist — even  so  by  the  same 
inspiration  she  undertook  now  also  certain  journeys.     For 
she  was  at  Ephesus,  as  the  Fathers   of   the  council   of 
Ephesus  affirm :  and  she  went  to  Antioch,  as  she  herself 
promised  St.  Ignatius;  and  in  like  manner  she  went  to 
other  parts,  to  help  and  comfort  the  faithful  who  desired 
to  see  her,  and  to  strengthen  them  in  the  faith,  as  also  to 
spread  it  among  the  Gen  tiles.  (23)     For,  although  she  was 
a  great  lover  of  quiet  and  recollection,  yet  charity  forced 
her  to  issue  forth  (as  is  said  in  the  book  of  Canticles)  to 
visit   the   vineyards   of  the   Church,  and  to  see  if  they 
flourished,  and  whether  the  flowers  of  the  new  Christians 
produced  the  fruit  of  good  works.  (24) 

5.  Finally,  at  this  time,  and  on  this  account,  as  the 
same  St.  Ignatius  relates,  she  endured  great   murmiirings 
and  persecutions  from  the  Scribes  and  Pharisees,  and  from 
all  those  who  abhorred  and  persecuted  her  Blessed  Son  : 

(21)  Dionys.  Carthus.  cap.  3,  de  Divi.  Mon. 

(22)  Epist.  i.  2. 

(23)  Tom.  ii.    Act.  Cons.  Ephes.  cap.  xxvii.    Epist.  iv.  inter  Epist, 
S.  Ignat. 

(24)  Cant.  vii.  12, 


332  MEDITATION  XXXIII. 

in  which  persecutions  she  showed  herself  very  patient  and 
joyful,  rejoicing  to  suffer  some  contempt  for  the  name  and 
honour  of  her  Son,  and  with  this  her  marvellous  example 
of  patience,  she  greatly  encouraged  those  who  were  perse 
cuted,  that  they  should  endure  them  with  the  like 
patience.  But  her  soul  was  greatly  afflicted  at  the  fall 
of  certain  feeble  souls;  for  with  more  reason  than  St. 
Paul  she  might  say : — "  Who  is  weak,  and  I  am  not 
•weak?  Who  is  scandalized,  and  I  am  not  on  fire?"  and 
that  of  the  psalm, — "  The  zeal  of  thy  house  hath  eaten  me 
up,"(2o)  and  all  my  inward  parts,  as  it  did  those  of  her 
Son,  when  He  beheld  the  sins  of  those  that  profaned  it. 
But  all  this  moved  her  to  pray  with  greater  fervour,  and 
to  procure  with  greater  solicitude  the  salvation  of  souls, 
to  His  glory  who  created  and  redeemed  them. 

Colloquy. — 0  sovereign  Virgin,  if  thou  sufferedst 
no  pains  in  bringing  forth  thy  natural  Son,  Jesus 
Christ,  tliou  dost  now  suffer  them  in  the  bringing  forth 
of  thine  adopted  sons,  the  whole  human  race.  Thou 
art  "  clothed  with  the  sun,"  and  boldest  the  "  moon 
under"  thy  "feet,"  and  on  thy  head  there  is  a  "crown 
of  twelve  stars,"(26)  and  notwithstanding  all  this  tliou 
criest  out  through  grief,  to  bring  forth  this  sou,  and 
form  Christ  within  his  heart.  Cry  out,  0  Lady,  I 
beseech  thee,  for  me,  and  cease  not  to  cry  until  thou 
hast  engendered  Jesus  Christ  within  me,  so  that  He 
may  live  in  me,  and  I  in  Him,  world  without  end. 
Amen. 

POINT  IV. 

The  last  circumstance  from  which  we  may  know  the 
height  of  sanctity  to  which  the  Blessed  Virgin  attained 
is  the  manner  in  which  she  performed  her  actions,  for  she 

(25)  2  Cor.  xi.  29.    Ps.  Ixviii.  10.  (26)  Apoc.  xii.  1. 


OF  THE  LIFE  OF  OUR  BLESSED  LADY.     333 

was  not  only  "in  all  her  works  exquisite, "(2 7)  but  as  the 
Wise  man  admonishes,  most  excellent,  increasing  every 
day  by  innumerable  degrees  of  excellence;  for  in  every 
work  she  employed  the  utmost  of  her  spiritual  strength, 
working  with  the  greatest  possible  affection  of  heart. 
And  forasmuch  as  Christ  our  Lord  pays  those  who  are 
fervent  in  ready  money,  rewarding  them  immediately, 
and  giving  them  all  the  increase  of  grace  and  charity, 
which  they  have  merited  by  the  work  they  have  wrought ; 
for  this  reason  the  Blessed  Virgin,  in  all  her  works, 
redoubled  her  spiritual  strength,  and  doubly  augmented 
the  charity  with  which  she  loved  ;  and  thus  when  she  re 
turned  a  second  time  to  exercise  her  acts  of  love,  she 
loved  with  a  more  redoubled  intention  than  before,  and 
after  this  manner  went  adding  and  augmenting  day  by 
day  with  incomprehensible  increase ;  for  charity,  as  St. 
Thomas  says,  has  not  in  this  life  any  bound  or  limit  in 
increase,  and  the  fire  of  the  Blessed  Virgin's  love  never 
said,  "it  is  enough."(28) 

1.  Hence  it  is  that  she  most  eminently  fulfilled  that  pre 
empt  which  says: — "  Thou  shalt  love  the  Lord  iky  God,  with 
thy  whole  heart,  and  with  thy  whole  soul,  and  with  thy  whole 
strength ;"  for  she  employed  them  all  in  loving  Him  with 
all  the  faculties  she  had,  and  with  all  the  perseverance 
that  was  possible  for  her  in  this   mortal  life,  to  which  she 
was  excited  by  all  the  motives  that  she  had  to  love  her 
Son,  as  has  been  considered  in  the  fourth  part. 

2.  After  the   same   manner   most  excellently   did   she 
accomplisJi  that  petition  of  the  "Our  Father :" — "Thy  wid  be 
done  in  earth  as  it  is  in  Jieaven"  for  she  fulfilled  it  in  all 
things,  both  great  and  small,  with  as  great  love,  with  as 
great  purity  of  intention,  and  with  as  great  diligence  and 

(27)  Ecclus.  xxxiii.  12. 
(28)  S.  Th.  2,  2,  q..xxiv.  art.  7.    Prov.  xxx.  16. 


334  MEDITATION  XXXIII. 

fervour,  as  the  angels  fulfil  it  in  heaven,  and  even  with 
much  greater,  those  only  excepted  which  are  peculiar  to 
the  state  of  the  blessed. (29) 

3.  She  also  seriously  endeavoured  day  by  day  to  extend 
and  enlarge  Tier  Jieart,  so  as  to  receive  greater  gifts  of 
Almighty  God,  arising  from  that  great  confidence  which  she 
had  in  the  abyss  of  His  bounty. (30)  Whence  it  happened 
that  as  Isaias  said,  she  every  day  renewed  her  fortitude, 
giving  it  new  increase,  recovering  new  feathers,  and  like 
an  eagle,  flew  and  soared  to  the  height  of  perfection,  ran 
without  labour,  and  walked  without  weariness,  rejoicing 
as  a  giant  to  run  her  course  with  great  celerity,  even  to 
its  summit.(31) 

Colloquy. — 0  glorious  Virgin,  daughter  of  the 
supreme  Prince,  how  beautiful  are  the  steps  and  paces 
of  thy  feet,  studded  with  such  divine  virtues !  Oh 
how  prosperously  dost  thou  proceed  every  day,  like 
the  "  morning  rising,"  fair  as  the  moon,  bright  as  the 
sun,  terrible  as  an  army  set  in  array."  (32)  Thou 
beginnest  thy  works  like  to  the  morning,  increasing 
in  light  "  even  to  perfect  day  ;"(33)  thou  dost  prosecute 
them  like  to  the  full  moon,  filling  them  with  the  ful 
ness  of  conformity  to  the  will  of  God  ;  thou  dost  per 
fect  them  like  the  sun  with  singular  excellence,  illu 
minating  with  them  the  whole  world,  and  inflaming 
them  with  the  love  of  their  Creator ;  and  finally  all 
thy  works  are  as  an  army  of  virtues  set  in  goodly 
array,  terrible  to  the  devils,  and  pleasing  to  the  elect, 
whose  protection  thou  art.  Take  me,  I  beseech  thee, 
under  thy  protection,  that  through  thy  favour  I  may 
increase  daily,  from  virtue  to  virtue,  until  I  come  to 
see  the  God  of  gods  in  His  hill  of  Sion,  world  without 
end.  Amen. 

(29)  Medit.  i.  p.  viii.         (30)  Isa.  xl.  31.         (31)  Ps.  xviii.  7, 
(32)  Cant  vi.  2,  (33)  Prov.  iv.  18. 


OF  THE  DEATH  OF  OUR  BLESSED  LADY.     335 

MEDITATION  XXXIV. 

OX  THE  GLORIOUS    DEATH  OF  THE  BLESSED  VIRGIN1. 

POINT  I. 

1.  In  the  first  place  let  us  consider  the  lively  and 
inflamed  desires  of  the  Blessed  Virgin,  especially  in  the 
latter  years  of  her  life,  to  go  and  see  Almighty  God,  and 
to  be  united  to  her  Son,  which  arose,  not  from  the  irksome- 
ness  she  had  of  this  present  life,  nor  from  any  aversion  to 
the  toil  she  sustained,  but  only  from  pure  love,  which,  when 
very  vehement,  greatly  desires  the  presence  its  beloved, 
and  nowhere  finds  rest  until  it  sees  Him. 

i.  And  because  she  was  well  skilled  in  the  knowledge 
of  the  Holy  Scriptures,  she  drew  thence  the  words  of  her 
affection;  sometimes  speaking  to  herself  she  said  with 
David: — "Woe  is  me,  that  my  sojourning  is  prolonged; 
I  have  dwelt,"  for  a  long  time,  «'  with  the  inhabitants  of 
Cedar,  my  soul  hath  been  long  a  sojourn er:"(l)  at  other 
times  speaking  with  Almighty  God  she  said: — "As  the 
hart  panteth  after  the  fountains  of  water,  so  my  soul 
panteth  after  Thee,  O  God.  My  soul  hath  thirsted  after 
the  strong  living  God,  when  shall  I  come  and  appear  before 
the  face  of  God  ?"(2)  "  Bring  my  soul  out  of  prison,  that 
it  may  praise  Thy  name  ;  the  just  wait  for  me, ''(3)  until 
Thou  give  me  the  crown  of  justice,  which  Thou  hast 
promised  me.  Other  times  speaking  with  the  angels  that 
visited  her,  she  repeated  to  them  that  of  the  Canticles : — 
"  I  adjure  you,  O  daughters  of  Jerusalem,  if  you  find  my 
beloved,  that  you  tell  Him  that  I  languish  with  love  ;"  (4) 

(1)  Ps.  cxx.  5.  (2)  Ps.  xli.  2.  (3)  Ps.  cxli.  8. 

(4)  Cant.  v.  8. 


336  MEDITATION  XXXIII. 

tell  Him  that  my  spirit  fails,  and  my  flesh  faints  for  the 
desire  I  have  to  see  and  enjoy  Him. 

ii.  Moreover  it  is  to  be  believed  that  sometimes  there 
"was  within  the  heart  of  the  Blessed  Virgin  that  holy  contest 
between  the  love  of  God  and  her  neighbour,  which  St.  Paul 
also  felt  when  he  said: — "  I  am  straitened  between  two; 
having  a  desire  to  be  dissolved  and  to  be  with  Christ,  a 
thing  by  far  better:  but  to  abide  still  in  the  flesh  is  need 
ful  for  you ;"  (5)  for  the  love  of  God  urged  the  Blessed 
Virgin  to  be  dissolved,  and  to  be  with  Christ ;  but  the 
love  of  her  neighbour,  whose  necessity  she  saw,  told  her 
that  it  was  necessary  to  remain  as  yet  in  the  flesh,  to  do 
good  for  them  ;  and  forasmuch  as  she  was  perfectly  re 
signed  to  the  divine  will,  in  a  state  of  the  most  excellent 
obedience,  she  said  what  St.  Martin  afterwards  said: — 
"  Lord,  if  I  be  necessary  to  Thy  people,  I  refuse  not  the 
labour,  Thy  will  be  done." 

Colloquy. — 0  ineffable  Virgin,  who  wert  neither 
overcome  by  labour,  nor  to  be  overcome  by  death,  who 
neither  fearest  to  die  nor  refusedst  to  live,  only  seek 
ing  the  will  of  Almighty  God.  Oh  that  I  might  live 
in  such  a  manner,  as  to  imitate  thy  fervent  desires, 
with  thy  holy  resignation,  desiring  death  with  joy, 
and  enduring  the  present  life  with  patience. 

iii.  At  length,  when  the  Blessed  Virgin  felt  that  but  a 
few  days  of  her  mortal  life  now  remained,  she  began  with 
new  fervour  to  prepare  herself  for  her  departure,  exercis 
ing  most  high  and  noble  acts  of  virtue,  saying  that  of  the 
Canticles: — "  Stay  me  up  wifh  flowers,  compass  me  about 
with  apples,  because  I  languish  with  love:  (6)  as  if  she  had 
said,  whilst  speaking  to  her  own  faculties,  The  force  of  love 
consumes  my  life,  let  it,  therefore,  produce  new  flowers, 

(5)  Phil.  i.  23.  (6)  Cant.  ii.  5. 


OF  THE  DEATH  OF  OUR  BLESSED  LADY.     337 

and  celestial  fruits,  let  it  bud  forth  meditations,  affections, 
and  most  odoriferous  works,  which  may  assuage  my  sick 
ness,  and  dispose  me  to  my  end. 

2.  In  these  three  things  I  ought  to  imitate  the  Blessed 
Virgin,  and  prepare  myself  for  death,  with  inflamed  desires 
of  seeing  God,  with  perfect  resignation  to  the  divine  will, 
and  with  more  perfect  works,  and  increasing  fervour, 
when  I  foresee  that  I  am  approaching  my  last  hour ;  for  it 
is  not  a  small  fault  to  be  lukewarm  in  the  desire  of  seeing 
God,  and  of  attaining  eternal  happiness;  thus  we  read, 
that  there  is  a  certain  kind  of  purgatory  in  the  other  life, 
which  is  called  the  purgatory  of  desire,  in  which  is  purged 
the  lukewarmness  of  those  which  had  not  a  fervent  desire 
of  seeing  God.  (7) 

POINT    II. 

In  the  second  place  we  are  to  consider  what  preceded  the 
death  of  the  Blessed  Virgin. 

1.  Although  God  our  Lord  preserved  the  Blessed  Virgin 
from  original  sin,  yet  He  would  not  preserve  her  from  the 
death  of  the  body,  which  is  its  punishment,  but  wished  her 
to  suffer  it  like  all  other  men,  by  which  we  may  see  how 
irrevocable  the  sentence  of  death  is.  This  likewise  He 
permitted,  that  in  this  the  Virgin  might  imitate  her  Son, 
who  died  to  redeem  us  by  His  death  ;  and  that  her  merit 
might  be  the  greater  by  overcoming  this  natural  repug 
nance  of  the  flesh  to  die;  for  St.  Paul  says:— "We  would 
not  be  unclothed,  but  clothed  upon"  with  the  garment  of 
glory,  "  that  that  which  is  mortal  may  be  swallowed  up 
by  life:"  (8)  and  that  she  might  also  by  her  death  give  to 
all  a  rare  example  of  virtue,  and  might  have  compassion 
on  those  that  die,  having  herself  sustained  that  combat 
and  repugnance  of  the  flesh,  because  she  was  to  be  our 

(7)  Bios,  in  Moniti.  Spirit,  c.  xiii.  (8)  2  Cor.  v.  4. 

Vol.  V-22. 


338  MEDITATION  XXXIV. 

advocate  at  the  hour  of  death.  Hence  I  am  encouraged 
to  beseech  the  holy  Virgin  to  succour  me  in  that  hour, 
and  obtain  for  me  one  favour  out  of  the  multitude  she 
received  at  that  time,  saying  unto  her  very  devoutly  those 
last  words  of  the  Ave  Maria: — "Pray  for  us  sinners,  now 
and  at  the  hour  of  our  death,  Amen:''  and  that  other 
hymn  which  says, 

"  Mother  of  grace,  O  Mary  blest, 
To  thee,  sweet  fount  of  love,  we  fly, 
Shield  us  through  life,  and  take  us  hence, 
To  thy  dear  bosom  when  we  die."* 

2.  The   appointed   time   being   come   for   the   glorious 
departure  of  the  Virgin,  her  Blessed  Son  sent  to  her  the 
Archangel  Gabriel,  to  declare  to  her  the  joyful  tidings.     He 
came,    therefore,  beaming    and  resplendent,  as  when  he 
came  to  bring  her  the  message  of  the  Incarnation  of  the 
divine  Word.       And    it  is   very   probable    that   he   now 
entered  with  the  same  salutation  as  then,  saying: — "Hail 
full  of  grace,  our    Lord   is   with   thee,  blessed  art  thou 
amongst  women,5'  by  reason  of  the  blessed  fruit  of  thy 
womb  Jesus,  from  whom  I  have  been  sent  to  announce  to 
thee,  that  now  the  hour  is  come  when  He  will  take  thee 
to  Himself,  and  reward  the  services   thou  hast  done,  and 
gladden  the  court  of  heaven,   who  are  anxiously  waiting 
to  enjoy  thee  in  their  company. (9)    Oh  what  deep  feelings 
may  we  think  the  Blessed  Virgin  had  when  she  heard 
thess  tidings ;  on  the  one  hand,  full  of  jubilees  of  joy,  she 
said  with  David : — "  I  rejoiced  at  these  things  that  were 
said  to  me,  We  shall  go  into  the  house  of  the  Lord:"  (10) 
and  on  the  other,  with  great  resignation  she  repeated  that 
answer   which    once    before   she  had  given  to  the  same 
angel,  saying : — "  Behold  the  handmaid  of  the  Lord,  be  it 

*  Caswall's  Breviary  Hymns. 
(9)  Nicep.  1.  2.  cap.  xxi.  (10)  Ps.  cxxi.  1. 


OF  THE  DEATH  OF  OUR  BLESSED  LADY.     339 

done  to  me  according  to  thy  word."  These  two  affections 
of  the  Blessed  Virgin  I  ought  to  ponder  and  retain  in  my 
heart,  for  the  hour  when  the  news  of  my  approaching 
death  shall  be  announced  to  me,  for  God  desires  me  to 
receive  it  with  joy  and  resignation. 

3.  The  apostles,  together  with  many  other  disciples 
miraculously  came  to  assist  at  the  death  of  the  Blessed  Vir 
gin,  rather  for  their  own  advancement,  than  for  her  com 
fort,  although  she  greatly  rejoiced  to  see  them  present.(ll) 
All  lamented  her  departure,  and  recommended  themselves 
to  her  prayers ;  she  again  comforted  them  all,  giving  them 
•wholesome  advice  and  according  to  the  example  of  her 
Son,  prayed  for  them,  and  gave  them  her  blessing  with 
great  affection,  offering  herself  to  be  their  faithful  advo 
cate  in  the  Kingdom  of  heaven. 

Colloquy. — 0  most  sweet  Mother,  we  remain 
orphans  on  earth,  if  thou  ascend  and  mount  to  heaven, 
yet  if  we  be  assured  of  thine  assistance  from  heaven, 
we  shall  live  secure  here  in  earth.  Ascend,  therefore, 
in  good  time,  since  by  thy  benediction  thou  dost  leave 
us  a  pledge  that  we  shall  follow  thee,  and  enjoy  with 
thee  thy  Son  in  eternal  glory.  Amen. 

POINT  III. 

1.  The  hour  being  now  come,  Christ  our  Lord  descend 
ed  from  heaven  to  take  up  His  Mother,  fulfilling  in  her  the 
promise  He  had  made  to  His  apostles,  when  He  said  to 
them  : — "  If  I  shall  go  and  prepare  a  place  for  you,  I  will 
come  again  and  will  take  you  to  myself.''  (12)  And  it  is 
certain  that  He  brought  with  Him  an  innumerable  multi 
tude  of  holy  angels  to  be  present  at  her  death,  driving 
thence  all  the  devils,  so  that  none  of  them  durst  appear 

(11)  S.  Dionys.  cap.  iii.  de  Divin.  Nom.  S.  Damas.  S.  Juven. 
Lipoman.  Ser.  de  Assump.  B.  Virg. 

(12)  Joan.  xiv.  3. 


340  MEDITATION  XXXIV. 

there,   not  yet   approach   her   holy   dwelling.     Oh  what 

cheerful  words  did  the  Son  use  to  His  Blessed  Mother  I 

Our  understanding  truly  cannot  conceive  them,  unless  by 

that  which  is  written  in  the  Canticles  ;   He  said,  therefore, 

to  her  with  great  love  : — "  Arise,  make  haste,  my  love,  my 

dove,  my  beautiful  one,  and  come,  for  winter  is  now  past," 

and  the  end  of  thy  labours  is  arrived. — "  Come  from  Liba- 

nus,  O  my  spouse,"  (13)  and  from  the  high  mountains  of 

most  fertile  virtues,  on  which  thou  hast  hitherto  dwelt : 

leave  this  miserable  world,  which  is  a  den  of  lions  and  a 

mountain  of  tigers,  come  and  thou  shalt  be  crowned  with 

the  crown  of  justice,  which  thou  hast  so  well  deserved. 

"2.  The  Blessed  Virgin  seeing  her  Son,  and  hearing  the 
words  which  He  spoke  to  her  heart,  out  of  the  great 
charity  which  was  in  her,  besought  Him  to  comfort  His 
apostles  and  disciples,  by  pouring  upon  them  His  fruitful 
benediction.  And  immediately  remembering  how  her 
Son  gave  up  the  ghost  upon  the  cross,  she  repeated  the 
same  words  which  He  pronounced,  saying : — O  my  Father, 
inasmuch  as  God,  and  my  Son,  inasmuch  as  man,  "Into 
Thy  hands  I  commend  my  spirit  "(\£)  and  saying  this,  she 
gave  up  the  ghost.  Oh  how  precious  was  the  death  of 
this  sacred  Lady  in  the  eyes  of  Almighty  God,  in  whose 
sight  the  death  of  His  saints  are  so  precious. 

i.  Her  death  was  precious,  because  she  died  not  so  much 
from  any  bodily  sickness,  as  from  the  vehemence  and  excess 
of  love  which  consumed  her  corporal  strength;  and  there 
fore  she  might  say  that  of  the  spouse  :— "  I  languish  with 
love,"(15)  "and  I  am  wounded  with  charity;"  which 
wound  penetrating  to  her  soul,  drew  it  forth  from  her 
body,  that  she  might  behold  Him  who  had  wounded  her 
witli  the  wound  of  His  inflamed  charity. 

(13)  Cant.  ii.  10.    Ibid.  iv.  8. 
(14)  Ps.  xxx.  6.  (15)  Cant.  ii.  5. 


OF  THE  DEATH  OF  OUR  BLESSED  LADY.     341 

ii.  She  died  ivithout  pain,  her  Son  contenting  Himself 
•with  the  pain  she  endured  when  she  saw  Him  die  upon 
the  cross.  And  moreover  the  jubilee  of  her  soul  which 
she  felt  in  the  presence  of  her  beloved  was  so  very  great, 
that  she  felt  not  her  departure  from  her  body,  that  being 
accomplished  in  her  which  the  divine  Wisdom  says,  that 
"  the  torment  of  death  shall  not  touch"  the  just,  because 
their  souls  "  are  in  the  hands  of  God.''(16) 

iii.  All  her  works,  which  were  many  and  most  noble, 
then  linked  themselves  together,  and  Almighty  God  mani 
fested  them,  that  they  might  accompany  her,  and  fill  her 
with  confidence  and  joy.  For,  if  "  blessed  are  the  dead 
who  die  in  the  Lord, "( 17)  how  much  more  blessed  is  she 
who  died  in  Christ,  and  from  the  pure  love  of  Christ,  with 
such  great  abundance  of  excellent  works  which  accom 
panied  her?  If  the  servant  be  blessed,  whom  the  Lord 
"  shall  find  watching"  when  He  comes  to  His  house,  how 
much  more  blessed  shall  this  Virgin  be,  who  never  slept  a 
deadly  sleep  as  the  foolish  virgins  did,  nor  any  light  sleep, 
as  the  wise  did,  but  always  watched?  If  "  the  just,"  as 
the  Wise  man  says,  "  hath  hope  in  his  death, "(18)  what  far 
greater  hope  had  the  Queen  of  the  just  in  the  last  hour  of 
her  death?  Oh  that  my  soul  might  die  the  death  of  this 
glorious  lady,  who  by  excellence  deserves  the  name  of  just, 
and  that  my  last  end  might  be  like  to  hers  I 

Colloquy. — 0  most  holy  Virgin,  that  my  death  may 
in  some  sort  resemble  thine,  obtain  for  me  that  I  may 
live  wounded  with  love,  and  be  so  full  of  good  works 
that  the  torment  of  death  may  not  touch  me.  It  is 
but  just  that  the  corporal  torment  of  death  should 
touch  me,  since  it  is  a  penalty  which  I  have  merited 
by  my  sins,  but  let  no  spiritual  torment  touch  and 

(16)  Sap.  iii.  1.          (17)  Apoc.  xiv.  13.          (11)  Prov.  xiv.  32. 


342  MEDITATION  XXXIV. 

afflict  me  with  disordinate  fear,  diffidence,  and  dejec 
tion  of  heart.     Amen. 

POINT   IV. 

I.  After  the  Virgin  gave  up  the  ghost,  Tier  body  was 
interred  with  great  pomp,  both  of  heaven  and  earth,  so  that 
we  may  say  of  her  what  Isaias  said  of  Christ  Himself: — 
and  her  "sepulchre  shall  be  glorious: "(19)  for  thither 
hastened  the  most  glorious  creatures  both  of  heaven  and 
earth,  viz.,  the  Apostles,  and  many  disciples,  who  went  sing 
ing  hymns  and  praises  to  Almighty  God  and  His  mother,  as 
the  Holy  Ghost  inspired  their  hearts  and  mouths:  the 
choirs  of  angels  also  came,  followed  the  sacred  corpse,  and 
remained  three  days  at  the  sepulchre,  making  celestial 
music,  and  honouring  their  Queen  there  entombed. (20) 

2.  Her  sepulchre  was  likewise   glorious,  for  the  great 
miracles  which  Almighty  God  wrought  at  the  presence  of 
her  venerable  body.     For,  although  while  she  lived  she 
wrought  no  miracles,  partly  through  humility,  and  partly 
to  leave  this  glory  to  the  apostles  and  preachers  of  the 
Gospel,  partly  also  because  her  whole  life  was  nothing  but 
a  continual  miracle,  and  much  more  glorious  than  the  life 
of  St.  John  the  Baptist,  yet,  in  dying,  her  Son  would  hon 
our  her  with  conspicuous  miracles,  as  He  honours  other 
saints. 

3.  It  was  glorious,   because  though   the  apostles   and 
other  disciples  were  afflicted  at  the  death  of  the  Blessed 
Virgin,  yet  it  is  to  be  believed,  that  by  and  by  Christ  our 
Lord  manifested  to  them  the  glory  of  His  mother,  and  filled 
their  hearts  with  spiritual  joy,  they  certainly  persuading 
themselves  that  they  had  in  heaven  a  true  mother  and 
advocate,  who  would  there  be  careful  of  them. 

(19)  Isa.  xi.  10. 
(20)  S.  Dionys.,  S.  Dams,  S.  Juven.,  Lipoman.  ut  supra. 


OF  THE  ASSUMPTION  OF  OUR  BLESSED  LADY.   343 

Colloquy. — 0  sovereign  Virgin,  I  desire,  as  far  as  I 
may,  to  accompany  thy  body  with  my  spirit,  to  enter 
amongst  the  choirs  of  apostles  and  angels,  and  to  sing 
with  them  thy  due  praises.    It  was  most  meet  that  as 
thy  body  was  the  glorious  sepulchre  wherein  the  eter 
nal  Word  was,  as  it  were,  buried  for  nine  months,  He 
should  now  give  to  thy  body  a  glorious  sepulchre,  in 
which  to  repose  for  three  days.    And  since  during  thy 
whole  life  it  was  employed  in  praising  and  glorifying 
thy  Creator,  and  after  three  days  is  to  return  to  per 
form  the  same  exercise  perpetually,  it  was  with  great 
reason  that  during  these  three  days  the  angels  should 
in  its  stead  serve  as  a  tongue  to  glorify  Him,  whom 
hitherto  it  had  ever  glorified.    I  give  Thee  thanks,  0 
eternal  Word,  for  the  honour  Thou  didst  confer  on 
Thy  worthy  Mother  ;  and  for  her  sake  I  humbly  be 
seech  Thee  to  grant  me  such  a  death,  that  I  may 
merit  to  enjoy  Thee  in  her  company  in  glory,  world 
without  end.     Amen. 


MEDITATION  XXXV. 

OF  THE  ASSUMPTION  OF  THE  BLESSED  VIRGIN,  AS    REGARDS  HER  SOUL, 

ABOVE  ALL  THE  CHOIRS  OF  ANGELS,  AND  OF  HER  ESSENTIAL 

GLORY  AND  CORONATION. 

POINT   I. 

The  first  shall  be  to  consider  the  glorious  ascent  and 
entrance  of  the  Virgin  into  the  empyreal  heaven :  for  im 
mediately  she  gave  up  the  ghost,  her  holy  soul  being 
now  loosed  from  the  body,  in  an  instant  flew  to  heavent 
and  there  was  glorified. 

1.  Meditating  this  after  our  manner,  we  may  suppose 
that  this  took  place  not  in  a  moment,  but  by  little  and 
little. 


344  MEDITATION  XXXV, 

i.  Therefore  I  will  ponder  the  sweet  and  mutual  embraces 
of  the  mother  and  the  Son,  in  that  first  meeting,  with  inef 
fable  joy.  For  there  was  accomplished  that  which  was 
written : — "  His  left  hand  is  under  my  head,  and  His 
right  hand  shall  embrace  me :"(!)  for  while  she  lived  in 
the  body,  He  sustained  her  by  the  contemplation  of  the 
mysteries  and  works  of  His  humanity,  signified  by  the 
left  hand;  bat  when  she  died,  He  immediately  embraced 
and  environed  her  soul  with  the  clear  sight  of  His  divinity, 
figured  by  the  right  hand.  O  how  joyful  was  that  blessed 
soul  in  that  first  instant,  and  with  what  affection  of  mind 
did  she  repeat  that  of  the  spouse,  saying: — "I  found  Him 
whom  my  soul  loveth ;  I  held  Him,  and  I  will  not  let  Him 
go/ '(2)  until  He  bring  me  and  carry  me  with  Him  to  the 
house  of  my  mother,  that  celestial  Jerusalem. 

Colloquy. — 0  sovereign  Virgin,  obtain  for  me  such 
purity  of  life  and  such  fervour  of  charity,  that  my  soul, 
departing  from  my  body,  may  immediately  fall  into 
the  arms  of  her  beloved,  and  may  ascend  with  Him  to 
the  house  of  my  mother,  where  thou,  my  true  mother, 
dost  dwell,  rejoicing  with  thy  Son,  world  without  end. 
Amen. 

ii.  I  will  ponder  the  noble  troop  of  the  three  angelical 
hierarchies  which  accompanied  the  Blessed  Virgin,  and  cele 
brated  her  Assumption,  saluting  her,  as  St.  Athanasius 
says,(3)  with  salutations  of  singular  glory,  and  rejoicing  to 
conduct  her  to  their  exalted  city ;  they  congratulated 
with  her  for  the  great  wonders  which  Almighty  God  had 
wrought  in  her,  and  all  with  one  voice  resounded  the  salu 
tation  of  the  angel  Gabriel,  in  which  was  contained  an  epi 
logue  of  her  excellencies.  And  I,  entering  in  spirit  amidst 
these  hierarchies,  will  likewise  praise  this  glorious  Lady, 

(1)  Cant.  ii.  6.  (2)  Cant.  iii.  4. 

(3)  Ser.  de  Assumpt.  Virg. 


OF  THE  ASSUMPTION  OF  OUB  BLESSED  LADY.   345 

celebrating  her  triumph,  as  the  Hebrews  did  the  triumph 
of  Judith,  saying  : — 

Colloquy.— 0  glorious  Virgin,  "thou  art  the  glory 
as  well  of  the  militant  as  of  the  triumphant  Jerusalem; " 
"  thou  art  the  joy  of  Israel,"  as  well  of  such  as  see 
God  by  contemplation  in  this  life,  as  of  such  as  behold 
Him  clearly  in  the  other.  "  Thou  art  the  honour  of 
our  people,"  (4)  because  thou  hast  always  wrought 
manfully,  having  loved  chastity  without  ever  knowing 
man  :  for  this  thou  shalt  be  ever  blessed,  and  for  thy 
sake  all  those  shall  be  blessed  who  shall  be  under  thy 
protection. 

iii.  I  will  ponder,  thirdly,  how  this  sacred  Virgin 
ascended,  not  carried  by  the  hands  of  angels,  as  Lazarus 
the  beggar  was  into  Abraham's  bosom,  but  by  the  hands  of 
her  own  Son,  and  between  His  own  arms,  for  He  here 
repaid  the  services  and  fostering  care  she  showed  Him  in 
His  infancy,  when  she  sweetly  bore  Him  in  her  arms. 
Hence  proceeded  the  great  admiration  of  the  celestial  hier 
archies,  when  they  said: — "Who  is  this  that  cometh  up 
from  the  desert,  flowing  with  delights,  leaning  upon  her 
beloved  ?"(5)  As  if  they  had  said,  Who  is  this  ascending 
from  the  desert  of  the  dry  and  barren  world,  where  there 
is  nothing  but  labour  and  sorrow,  and  notwithstanding 
this,  she  ascends  so  rich,  prosperous,  and  bountiful,  full  of 
celestial  delights,  leaning,  not  upon  herself,  nor  upon  the 
angels,  but  upon  her  own  beloved  ? 

2.  In  like  manner  did  the  sacred  Virgin  enter  into  the 
empyreal  heaven,  to  the  unspeakable  joy  and  content  of  all 
the  celestial  citizens,  and  of  the  most  Holy  Trinity.  For 
the  eternal  Father  rejoiced  to  have  with  Him  His  beloved 
daughter ;  the  Son,  to  have  with  Him  His  most  sweet 
mother;  and  the  Holy  Ghost,  to  enjoy  in  His  company 

(4)  Judith  xv.  10.  (5)  Cant.  viii.  5. 


346  MEDITATION  XXXV, 

His  beloved  spouse.  0  what  joyful  receiving !  O  what 
sweet  kisses  of  peace  !  O  what  amorous  embraces  !  O 
what  tender  discourses  passed  between  such  a  daughter 
and  such  a  Father,  between  such  a  mother  and  such  a 
Son,  between  such  a  spouse  with  His  espoused,  and 
between  the  three  divine  Persons,  to  honour  so  great  a 
princess !  All  this  I  am  to  reverence  with  great  silence 
and  admiration,  because  it  is  infinitely  more  than  I  am 
able  to  conceive. 

3.  From  what  has  been  said,  I  am  to  form  an  inward 
desire  to  follow  in  spirit  the  glorious  Virgin  in  this  journey, 
and  begin  to  dispose  myself  to  ifc.  i.  In  heart  1  should 
forsake  the  world,  imagining  that  to  me  it  is  a  desert,  and 
deprive  myself  of  all  its  sensual  delights,  so  to  become 
capable  of  spiritual,  ii.  1  should  strive  to  ascend  daily  and 
profit  in  virtue,  not  relying  on  my  own  strength,  nor  put 
ting  my  trust  in  the  arm  of  flesh,  but  relying  upon  the 
arm  of  Almighty  God,  placing  in  Him  my  whole  confi 
dence,  iii.  I  must  always  rejoice  in  Almighty  God,  and 
delight  in  what  belongs  to  His  service,  to  the  end  I  may 
abound  in  His  gifts  and  graces,  and  be,  as  the  apostle  Paul 
says,  "  rich"  in  Christ  Jesus,  "  so  that  nothing  be  want 
ing"  to  me  "  in  any  grace,  waiting  for  the  manifestation  of 
our  Lord  Jesus  Christ."(6) 

POINT  II. 

1.  We  are  next  to  consider  the  essential  glory  of  the 
soul  of  this  Virgin  our  Blessed  Lady. 

i.  If  to  all  the  just,  as  Christ  our  Lord  says,  there  shall 
be  given  "  good  measure,  and  pressed  down,  and  shaken 
together,  and  running  over,"  (7)  what  measure  did  He 
grant  to  His  Mother?  If  with  the  same  measure  with 
which  we  mete,  it  shall  be  measured  to  us  again,  what 

(6)  1  Cor.  i,  5  et  7.  (7)  Luc.  vi.  38. 


OF  THE  ASSUMPTION  OF  OUR  BLESSED  LADY.      347 

measure,  as  it  were,  without  measure,  shall  she  receive  of 
God,  who  never  has  any  limited  measure  in  loving  and 
serving  Him.  The  measure  of  the  Virgin  in  the  service 
of  her  Son  was  always  good,  with  every  kind  of  goodness, 
without  the  mixture  of  any  fault ;  full  of  all  graces  and 
virtues,  with  the  plenitude  of  all  good  works,  without 
failing  in  any  respect ;  pressed  with  labours  and  mortifica 
tions  ;  shaken  together  and  running  over  with  the  keep 
ing  of  the  Evangelical  counsels,  performing  much  more 
than  she  was  bound  to,  and  always  desiring  to  do  much 
more,  without  putting  any  limit  or  measure  to  her  desire. 
If,  therefore,  Almighty  God  reward  the  just,  with  a 
measure  of  glory,  which  a  thousand  times  excels  their 
services,  how  did  He  reward  the  excellent  measure  of  His 
mother?  Only  God  Himself  who  gave  it,  and  the  Virgin 
who  received  it,  know  the  immensity  of  this  measure;  to 
us  it  suffices  to  know  that  the  sacred  Virgin  remained  full 
and  satisfied,  proving  the  truth  of  that  which  says, — "  I 
shall  be  satisfied  when  Thy  glory  shall  appear. "(8) 

ii.  We  may  also  imagine  that  our  Lord  said  to  her 
what  Holo femes  said  to  Judith: — "Drink  now  and  sit 
thee  down,  for  thou  hast  found  favour  before  me"  And 
the  Virgin  might  answer  as  Judith  did :  "  I  will  drink 
my  lord,  because  my  life  is  magnified  this  day  above  all 
my  days.''  (9)  For,  the  most  sacred  Virgin  drank  and 
was  filled,  because  her  understanding  was  filled  with  the 
clear  vision  of  Almighty  God,  Three  and  One,  drinking  of 
that  immense  sea  of  Mis  infinite  wisdom,  with  such  abun 
dance  that  the  Cherubim,  who  are  called  the  fulness  of  know 
ledge,  in  comparison  with  her  seemed  empty.  Her  will 
was  filled  with  the  beatific  love  of  God,  she  entered  the 
"  cellar  of"  His  *'  wine,"  and  drank  of  the  delicious  wine 
of  chanty,  until  she  was  inebriated,  and  that  with  such 

(8)  Ps.  xvi.  15t  (9)  Judith  xii.  17  et  18. 


348  MEDITATION  XXXV. 

excess  of  love,  that  the  Seraphim,  who  are  said  to  be 
inflamed  with  love,  in  comparison  with  her,  were  frozen. 
Her  spirit  wns  wholly  filled  with  the  peaceable  possession 
of  that  infinite  good  which  it  had  desired ;  and  she  was 
engulfed  so  deep  in  the  bottomless  sea  of  the  joys  of  her 
Lord,  and  drank  of  the  running  river  of  His  delights  with 
such  great  fulness,  (10)  that  in  comparison  of  her,  the 
angels  themselves  seemed  to  be  exceedingly  thirsty. 

iii.  Lastly,  then  did  Almighty  God  employ  (if  I  may  so 
Bay)  the  rest  of  His  bounty  and  omnipotence,  in  filling  the 
desires  of  Bis  Mother  with  as  great  fulness  as  was  convenient 
for  a  pure  creature,  rendering  to  her  the  reward  for  the 
many  times  she  had  given  Him  to  drink,  not  a  cup  of  cold 
water,  but  the  milk  of  her  own  breasts,  until  He  had  drunk 
His  own  fill.  Then  did  He  put  His  Mother  to  the  breasts 
of  His  divinity,  that  she  might  be  filled  with  the  infinite 
sweetness  of  His  milk;  then  did  He  likewise  recompense 
her  for  the  draught  of  that  bitter  chalice,  which,  for  His 
sake  she  drank  in  His  Passion,  giving  her  to  drink  of  the 
most  delicious  charity  of  His  glory,  with  which  draught 
she  quite  forgot  all  her  past  pains  and  bitterness,  because 
the  sweetness  of  the  one  was  incomparably  greater  than 
the  bitterness  of  the  other.  He  entirely  wiped  "  away  all 
tears  from"  her  "  eyes,''  (11)  chasing  away  for  ever  all 
mourning  and  lamentation,  and  all  the  miseries  of  the  old 
man,  and  renewing  her  with  the  glorious  dowries  of  the 
new. 

Colloquy. — 0  most  glorious  Virgin,  I  rejoice  at  this 
thy  glory,  and  at  the  joy  and  fulness  which  tliou 
receivedst  at  this  celestial  table,  where  thou  art  seated 
with  thy  blessed  Son,  and  close  by  His  side  eatest  and 
drinkest  what  He  Himself  eats  and  drinks;  much 
better  hast  thou  deserved  this  seat  and  this  society 

(10)  Isa.  Ixvi.  11.  (11)  Apoc.  xxi.  4. 


OF  THE  ASSUMPTION  OF  OUR  BLESSED  LADY.   349 

than  the  apostles  have,  since  thou  remainedst  with 
Him  in  His  temptations,  much  more  faithful  than  they. 
And  since  the  measure  that  is  given  thee  is  so  abun 
dant,  rememher  us  who  are  hungry  and  thirsty,  who 
live  on  earth,  and  distribute  amongst  us  at  least  some 
little  crumbs.  Amen. 

2.  Hence  I  will  conceive  a  firm  purpose  of  imitating 
the  Blessed  Virgin  in  that  measure  with  which  she  served 
Almighty  God,  with  the  four  conditions  before  mentioned, 
animating  myself  with  the  hope  of  the  glory  which  God 
will  give  me,  a  thousand  times  greater  than  my  works 
merit  of  their  own  nature,  for  which  reason  St.  Paul  said: 

« that  the  sufferings  of  this  time  are  not  worthy  to  be 

compared  to  the  glory  to  come,  that  shall  be  revealed  in 
us."  (12) 

POINT  III. 

The  third  shall  be  to  consider  the  Coronation  of  the  holy 
Virgin  our  Lady,  with  the  other  circumstances  of  her 
glory. 

Tp  1.  For,  first,  the  sacred  Virgin  was  lifted  up  far  above 
the  nine  choirs  of  angels,  to  a  glory  incomparably  greater 
than  all  theirs,  for  her  Son  placed  her  at  His  right  hand 
in  a  throne  of  great  majesty,  with  greater  demonstrations 
of  love  than  Solomon  placed  in  another  throne  his  mother 
Bethsabee.  Then  was  accomplished  that  of  David : — "  Tiie 
queen  stood  on  thy  right  hand  in  gilded  clothing,  sur 
rounded  with  variety. ''(13)  For,  as  Christ  our  Lord  is 
said  to  sit  at  the  right  hand  of  His  Father,  because  He 
enjoys  the  best  goods,  both  of  grace  and  glory,  that  there 
are  in  heaven  ;  even  so  this  holy  Virgin  sits  at  the  right 
hand  of  her  Son,  because,  after  Him  she  holds  the  highest 
degree  of  glory  above  all  the  choirs  of  angels,  and  above  the 

(12)  Rom.  viii.  18.  (13)  3  Reg.  ii.  19.    Ps.  sliv.  10. 


350  MEDITATION  XXXV. 

other  blessed  spirits,  for  by  how  much  the  name  of  mother 
is  more  glorious  than  that  of  servant,  by  so  much  is  the 
Virgin's  throne  higher  than  that  of  all  the  other  saints. 

Colloquy. — I  rejoice,  0  queen  of  angels,  for  the 
exalted  height  of  thy  throne,  and  may  this  thy  sitting 
upon  the  right  hand  of  thy  Son  be  productive  of  much 
good.  Oh  how  fitly  does  this  garment  of  the  gold  of 
charity  become  thee,  bordered  round  about  with  such 
a  variety  of  virtues !  If  the  first  angel,  who  afterwards 
fell  by  reason  of  his  pride,  was  adorned  in  paradise 
with  nine  kinds  of  precious  stones,  that  is  to  say,  with 
all  the  perfections  of  the  nine  angelic  choirs ;  how  much 
more  shalt  thou  be  adorned,  with  all  the  perfections 
of  the  living  and  precious  stones  of  the  celestial  Jeru 
salem  !  (14)  0  mother  of  mercy,  behold  my  nakedness, 
and  obtain  for  me  the  wedding  garment  of  charity, 
with  the  other  precious  pearls  of  virtues,  that  I  may 
be  worthy  to  appear  in  the  presence  of  my  God,  and 
to  enjoy  Him  in  thy  company.  Amen. 

2.  The  sacred  Virgin  was  crowned  by  the  most  holy 
Trinity,  with  most  precious  crowns. — The  Father  crowned 
her  with  a  crown  of  power,  giving  her  after  Christ  absolute 
power  over  all  creatures,  both  of  heaven,  earth,  and  hell, 
accomplishing  that  of  the  divine  Psalmist : — "  Thou  hast 
crowned"  her  u  with  glory  and  honour,"  "  and  hast  set"  her 
''over  the  works  of  thy  hands."  (15)  The  Son  crowned 
her  with  a  crown  of  wisdom,  giving  her  a  most  clear 
knowledge,  not  only  of  the  divine  essence,  but  also  of  all 
other  things  created,  and  of  all  those  things  which  apper 
tain  to  her  dignity  of  our  mother  and  our  advocate. — The 
Holy  Ghost  crowned  her  with  a  crown  of  charity,  infusing 
into  her,  not  only  the  love  of  Almighty  God,  but  also  the 

(14)  Ezech.  xxviii.  12.    S.  Greg.  lib.  xxxii.  mor.  cap.  18. 
(15)  Ps.  viii.  6. 


OF  THE  ASSUMPTION  OF  OUB  BLESSED  LADY.       351 

inflamed  love  of  her  neighbours,  with  a  most  ardent  zeal 
for  their  good  and  salvation,  Oh,  in  what  a  state  of  admi 
ration  and  astonishment  were  the  three  hierarchies  of 
angels,  when  they  saw  the  Virgin  adorned  with  such 
crowns  I  The  Seraphim  stood  amazed,  at  the  fervour  of 
her  charity ;  the  Cherubim  admired  the  plenitude  of  her 
knowledge ;  the  thrones  the  abundance  of  her  peace ;  the 
dominations  the  greatness  of  her  power ;  the  virtues  the 
excellence  of  her  gifts ;  and  the  other  angels  the  sove 
reignty  and  perfection  of  her  sanctity. 

Colloquy. — Rejoice,  0  my  soul,  at  this  crown  of  the 
glorious  Virgin ;  be  glad  that  thou  hast  a  mother  in 
heaven  of  such  power  and  greatness,  who  can  by  her 
intercession  help  and  remedy  all  thy  miseries ;  and  of 
such  great  wisdom  that  she  knows  perfectly  well  all 
thy  necessities,  and  understands  thy  desires  and  peti 
tions  ;  and  of  such  great  charity  and  zeal,  that  she 
desires  their  accomplishment  much  more  than  thyself. 
0  most  sweet  Mother,  crowned  by  thy  Son  "  with 
mercy  and"  with  abundance  of  " compassion,"  beseech 
Him  that  He  would  vouchsafe  to  crown  me  with  them 
in  this  life,  that  I  may  obtain  the  crown  of  the  next, 
Amen. 

3.  Moreover,  the  most  holy  Trinity  crowned  the  sacred 
Virgin  with  three  crowns  of  accidental  glory,  which  divines 
call  garlands,  or  crowns  of  laurel,  which  never  lose  their 
verdure,  namely,  the  laurel  of  a  virgin,  of  a  martyr,  and 
of  a  teacher.  For  this  Lady  was  the  Virgin  of  virgins ; 
she  was  a  Martyr  in  the  Passion  of  her  Son,  in  the  manner 
already  shown,  and  the  teacher  of  our  religion,  the  mysteries 
of  which  she  taught  even  to  our  teachers. 

Colloquy. — 0  sovereign  Queen,  how  well  hast  thou 
deserved  these  crowns  in  heaven,  for  the  abundant 

(16)  Medit.  xlvii.  4  p. 


352  MEDITATION  XXXV. 

fruits  which  thou  hast  produced  here  in  earth  !  For 
thou  didst  produce  the  fruit  of  thirty  as  Virgin  ;  of 
sixty  as  Teacher ;  and  of  a  hundred  as  Martyr.  It  is 
therefore  meet  that  such  precious  crowns  should  answer 
to  such  labours ;  and  that  I  also  may  be  worthy  of 
them,  obtain  for  me  that  I  may  produce  abundant  fruit 
of  holy  works.  Amen. 

4.  Lastly,  this  sacred  Virgin  was  crowned  with  the  crown 
of  which  mention  is  made  in  the  Apocalypse,  for  as  there 
concurred  in  her  the  excellencies  and  virtues  of  all  the 
orders  of  saints  that  are  in  heaven,  so  was  she  crowned 
with  their  rewards  figured  by  the  twelve  stars.     For  there 
shone  in  her  eminently,  and  with  great  advantage,   the 
faith  and  hope  of  the  patriarchs, — the  light  and  contem 
plation   of  the   prophets, — the   charity    and  zeal    of  the 
apostles, — the  fortitude  and  magnanimity  of  the  martyrs, 
— the  patience  and  penance  of  the  confessors,— the  wis 
dom    and   discretion   of   the   doctors, — the   sanctity   and 
purity   of  the   priests,— the   solitude  and  prayer   of  the 
hermits, — the   poverty   and   obedience   of   the   monks, — . 
the   charity   and   purity    of    virgins, — the   humility   and 
endurance    of    widows,    with   the    fidelity    and    concord 
of  the   holy   married,  and   by  consequence  she  received 
the  rewards  and  crowns  of  them  all  with  incomparable 
advantage,   for   to   her   agreed   with    strange    peculiarity 
that  which  the  Wise  man  says: — "Many  daughters  have 
gathered  together  riches;  thou  hast  surpassed  them  all:'* 
(17)   which   means,  many  souls  have   gathered  together 
great    treasures    of    merits    and    virtues,    but   thou    hast 
gathered  together  more  than    all.     Arise,    therefore,  my 
soul,  in  spirit,  and  behold  with  the  eyes  of  faith,   this 
mother  of   the   true   Solomon,  with  the  crown  of  glory 
with   which  her   Son   crowned   her   on   the  day   of  her 

k    (17)  Prov.  xxx.  29. 


OF  THE  ASSUMPTION  Off  OUR  BLESSED  LADY.      353 

entrance  into  heaven,  and  on  the  day  of  the  gladness 
of  her  heart.  Contemplate  the  ineffable  joy  of  this 
sovereign  Queen,  and  the  affection  with  which  she  renewed 
her  ancient  Canticle,  saying: — "My  soul  doth  magnify 
the  Lord,  and  my  spirit  hath  rejoiced  in  God  my  Saviour. 
Because  He  hath  regarded  the  humility  of  His  handmaid ; 
for  behold,  from  henceforth  all  generations  shall  call  me 
blessed.  Because  He  that  is  mighty  hath  done  great 
things  to  me,  and  holy  is  His  name."  (18) 

Colloquy. — 0  glorious  Virgin,  may  all  the  genera 
tions,  both  of  heaven  and  earth,  with  one  voice  call 
thee  blessed,  since  thou  now  hast  in  thy  possession 
what  before  thou  didst  hold  only  in  hope.  He  who  is 
mighty  always  did  great  things  in  thee,  but  this  day 
He  sealed  them  all  with  the  crown  of  glory  which  He 
gave  thee  in  reward  of  thy  great  humility.  Thou  art 
crowned  with  stars,  because  the  saints  who  imitated 
thee  are  thy  glory  and  thy  crown,  and  by  thy  inter 
cession  and  assistance  they  have  obtained  their  victo 
ries.  Therefore  with  great  humility  do  they  "  cast 
their  crowns"  before  thy  feet,  confessing  that  by  thy 
means  they  have  obtained  them.  0  pious  advocate, 
and  most  potent  mediatrix,  succour  me  by  thy  inter 
cession,  that  I  also  may  be  thy  joy  and  thy  crown, 
fighting  with  such  valour  in  this  life,  that  by  thy 
means  I  may  obtain  the  victory,  and  win  the  crown 
of  eternal  glory.  Amen. 

(18)  Luc.  i.  46. 


Vol.  V-23 


354  MEDITATION  XXxVl. 


MEDITATION  XXX\rI. 

ON  THE  ASSUMPTION  OF  THE  BLESSED  VIRGIN  AS  REGARDS  HER  BODY  J 
AND  OF  THE  PLACE  SH3  HOLDS  IN  THE  EMPYREAL  HEAVEN. 

POINT  I. 

The  first  shall  be  to  consider  the  incorrnption  of  the 
most  sacred  body  of  the  Blessed  Virgin  the  three  days  it 
remained  in  the  sepulchre,  Almighty  God  preserving  it 
with  the  same  integrity  which  it  had  during  life. 

1.  For  although  this  sacred  Virgin  was  conceived  after 
the  natural  order  of  other  men,  yet  was  her  soul  preserved 
by  especial  privilege  from  the  stain  and  guilt  of  original 
sin,  as  has  been  said  in  its  place  ;(1)  so  also,  though  she  died 
a  natural  death,  as  the  other  daughters  of  Adam,  yet  by- 
special  privilege  her  body  was  preserved  from  the  corrup 
tion  which  was  the  pain  of  guilt,  so  that  she  fell  not  into 
that  malediction  which  God  gave  to  man  when  He  said: — 
"Dust  thou  art;  and  unto  dust  thou  shalt  return. "(2) 

2.  The  causes  of  this  privilege  were  three. 

The  first  was,  in  reward  of  her  virginal  purity,  which 
was  miraculous  and  unheard  of,  for  it  was  bound  by  a  strong 
vow,  and  kept  with  great  constancy  throughout  her  whole 
life ;  and  therefore  was  to  be  rewarded  with  a  miraculous 
and  extraordinary  reward,  but  most  proportionable  to  her, 
namely,  the  preservation  of  the  integrity  of  so  pure  a  body 
•without  corruption  for  all  eternity. 

ii.  The  second  cause  was  in  reward  of  the  extraordinary 
and  miraculous  purity  and  sanctity  of  her  soul,  into  which 
never  entered  the  gnawing  worm  of  guilt,  nor  the  conta 
minating  dust  of  sin,  nor  any  savour  of  earthly  Adam  ;  for 
which  cause  it  was  most  just  that  the  worms  should  not 
(1)  2  p.  Medit.  iii.  (2)  Gen.  iii.  19. 


OF  THE  ASSUMPTION  OF  OUR  BLESSED  LADY.   355 

touch  her  sacred  body,  and  that  it  should  not  be  converted 
into  earth  or  dust,  but  be  preserved  most  entire,  like  to 
the  body  of  the  heavenly  Adam,  in  regard  of  whose  sanc 
tity  David  said: — "Nor  wilt  give  Thy  holy  one  to  see 
corruption."  (3) 

iii.  Hence  arises  the  third  cause,  for  it  was  becoming  to 
the  honour  of  Christ  our  Lord,  whose  flesh  was,  as  it  ivere, 
one  and  the  same,  with  the  unspotted  flesh  of  His  most  pure 
mother,  from  which  His  was  taken.  And  as  the  flesh  of 
Christ  never  felt  corruption,  so,  as  St.  Augustine  says,  it 
was  reasonable  that  the  flesh  of  His  mother  should  not  be 
touched  or  tainted,  for  in  it  was,  in  a  certain  manner,  that 
of  her  Son.  (4) 

Colloquy. — 0  blessed  Mother  of  our  Saviour  Jesus, 
Ark  of  the  New  Testament,  built  of  the  incorruptible 
wood  of  setim,  gilded  all  over  "  with  purest  gold,"(5) 
to  be  made  the  worthy  habitation  of  Him  who  was  the 
propitiation  of  the  whole  world ;  I  rejoice  at  the  in 
corruptibility  of  thy  body,  and  of  the  most  pure  gold 
of  thy  virtues,  with  which  tliou  didst  adorn  thy  spirit. 
Obtain  for  me,  sovereign  Virgin,  that  "  incorruptibi 
lity  of  a  quiet  and  a  meek  spirit,  which  is  rich  in  the 
sight  of  God,  "(6)  that  freeing  my  soul  from  all  cor 
ruption  of  sin,  my  body  may  likewise  be  freed  from 
the  corruption  which  it  has  deserved  by  it. 

POINT  II. 

1.  The  body  of  the  sacred  Virgin  rose  again  the  third  day, 
issuing  forth  from  the  sepulchre  alive  and  glorious,  through 
the  virtue  and  omnipotence  of  her  Son,  to  whom  it  seemed 
but  a  small  favour  to  preserve  the  body  of  His  blessed 
mother  uncorrupt  until  the  day  of  the  general  resurrection, 

(3)  Ps.  xv.  10.  (4)  Serm.  de  Assumpt. 

(5)  Exod.  xxv.  (6)  1  Pet.  iii.  4, 


356  MEDITATION  XXXVI. 

and  therefore  He  would  anticipate  that  time  by  raising  it 
up  the  third  day. 

i.  The  first  cause  of  this  favour  was,  because  the  Son  of 
God,  loving  His  Mother  so  vehemently,  would  accomplish  and 
fulfil,  not  only  the  desires  which  her  blessed  soul  had  to 
see  God,  but  also  the  natural  desire  it  had  to  be  reunited 
with  the  body :  which  desire  the  souls  of  the  other  blessed 
have,  of  whom  it  is  said  in  the  Apocalypse  that  they  cry 
with  the  voice  of  a  great  desire  for  the  resurrection  of  their 
bodies. (7)  And  because  both  the  body  and  soul  of  the 
Blessed  Virgin  were  always  greatly  united  and  conform  in 
accomplishing  the  will  of  God,  it  was  great  reason  that 
God  should  immediately  join  them  together,  that  with  the 
same  conformity  they  might  praise  Him  everlastingly. (8) 

ii.  The  second  was  to  give  us  hope  of  our  own  resurrection 
by  believing  that  not  only  Christ,  true  God  and  Man,  rose 
again,  but  also  His  Mother,  a  pure  creature ;  and  thus  to 
excite  in  us  great  desires  to  see  her,  pretending  and 
ft  minding  the  things  that  are  above,  not  the  things  that 
are  upon  the  earth, "(9)  where  Jesus  Christ  is,  with  His 
Mother  sitting  at  His  right  hand. 

iii.  The  third  cause  was,  that  with  all  propriety,  even 
from  that  time  to  the  day  of  judgment,  and  for  everlast 
ingly,  there  might  be  preserved  in  the  Virgin  the  name  of  the 
Mother  of  God,  because  this  name  does  not  properly  agree 
to  her  soul  alone,  but  to  the  union  of  body  and  soul.  In 
order  also  that  she  might  perform  in  heaven,  in  our  behalf, 
the  office  of  a  mother  and  advocate  by  appeasing  the  anger 
of  her  Son,  and  showing  Him  her  maternal  breasts,  as  the 
Son  appeases  the  anger  of  the  Father,  by  showing  Him  His 
precious  wounds ;  and  that  thus  we  might  have  in  heaven 

(7)  Apoc.  vi.  10.  (8)  S.  Greg.  lib.  ii,  mor.  cap.  vi. 

(9)  Colos.  iii.  2. 


OF  THE  ASSUMPTION  OF  OUR  BLESSED  LADY.   357 

"a  help  like  unto  himself,"(10)  in  the  glory  of  soul  and 
body,  as  Adam  had  in  the  earthly  paradise. 

2.  For  these  and  other  causes  mentioned  in  the  preceding 
point,  God  decreed  to  raise  the  Virgin,  and  unite  her  soul 
to  her  body.  Oh  how  great  was  the  joy  and  gladness  of 
this  lady  for  this  new  benefit,  and  how  sincerely  did  she 
renew  this  third  day  her  accustomed  canticle,  saying: — 
"My  soul  doth  magnify  the  Lord,  and  my  spirit  hath 
rejoiced  in  God  my  Saviour ;  because  He  that  is  mighty 
hath  done  great  things  to  me,"  having  thus  glorified  my 
soul  and  body.  Oh  what  content  did  that  glorious  body 
experience  on  seeing  itself  united  to  that  blessed  soul,  and 
receiving  from  it  those  four  dowries  of  bliss  and  glory  I 
For  it  was  made  a  thousand  times  more  resplendent  than 
the  sun,  and  far  more  beautiful,  without  comparison,  than 
the  full  moon ;  for  it  now  remained  impassible,  agile,  and 
wholly  spiritual,  without  any  fear  of  hunger,  cold,  weari 
ness,  or  any  other  kind  of  misery ;  for  all  this  ceased  on 
her  being  raised  again  to  a  new  life,  never  more  to  die 
again. 

Colloquy. — I  give  Thee  thanks,  0  eternal  Word, 
for  this  new  and  singular  favour  which  Thou  hast 
shown  to  Thy  Mother,  careful  of  Thine  own  honour 
and  for  hers ;  for  it  is  the  glory  of  children  to  have 
glorious  parents.  I  rejoice,  0  glorious  Virgin,  for 
this  new  privilege  granted  thee  this  day  by  thy  blessed 
Son,  in  fulfilling  the  desire  of  thy  soul,  and  glorifying 
thy  body  like  His  own ;  pray  for  me  in  His  presence, 
show  Him  the  breasts  which  thou  gavest  Him  when 
He  was  a  tender  babe,  that  He  may  likewise  fulfil  the 
desires  of  my  soul  by  favouring  me  in  such  a  manner 
that  I  may  faithfully  serve  Him  in  this  life,  and  that 
He  may  hereafter  glorify  me  in  the  life  to  come. 
Amen.  , 

,  (10)  Gen.  ii.  18. 


358  MEDITATION  XXXVI. 

POINT  III. 

The  third  shall  be  to  consider  the  Assumption  of  the  glo 
rified  body  of  the  Virgin  to  heaven.  And  although  we  know 
not  perfectly  the  manner  in  which  this  came  to  pass,  yet 
we  may  meditate  upon  it  as  upon  the  Ascension  of  Christ 
our  Lord,  imagining  that  the  resurrection  of  the  Virgin 
took  place  here  on  earth,  by  her  soul  coming  from  heaven 
to  unite  itself  to  her  body,  as  will  come  to  pass  at  the 
general  resurrection  and  day  of  judgment. 

1.  There  were  millions  of  angels  guarding  the  sepulchre, 
making  celestial  music,  as  has  been  said,  and  thence  crying 
forth  to  Christ  our  Lord,  repeated,  perchance,  that  of  the 
psalm: — "Arise,  O  Lord,  into  Thy  resting  place,  Thou 
and  the  ark  which  Thou  hast  sanctified ;"(!!)  for  it  shall 
be  Thy  rest  to  bring  with  Thee  the  same  ark,  in  which 
reposed  the  infinite  treasure  of  all  sanctity. 

2.  By  degrees  this  sovereign  ark  began  to  ascend  between 
the  arms  of  Cherubim  and  Seraphim,  piercing  the  clouds 
with  jubilee  and  ineffable  joys  of  mirth  and  gladness  until 
she  came  to  the  empyreal  heaven.     There  her  beloved  Son 
with  incredible  delight  received  her,  introducing  her,  as 
did  Solomon,  into  the  Holy  of  Holies,  namely,  into  the 
most  high  and  sublime  place  of  that  celestial  temple.     He 
crowned  her  like  the  ark,  with  a  crown  of  most  pure  gold, 
encompassing  her  whole   body   with  ineffable  brightness 
and  beauty,  which  surpassed  the  beauty  of  the  empyreal 
heaven  in  which  she  now  was.     Oh  how  brilliant  did  that 
heaven  shine  when  renewed  with  the  light  of  such  a  sun 
and  such  a  moon  as  was  Christ  our  Lord  and  His  blessed 
mother!     Oh  how  joyful  were  the  angels  at  the  glory  of 
such  a  queen,  by  whose  intercession  they  now  hoped  that 
the  seats  of  that  Kingdom  would  be  repaired!     Oh  how 

(11). Ps.  cxxxi.  8. 


HUMILITY  AND  EXCELLENCY  OF  OUR  B.  LADY.   359 

contented  was  this  humble  mother  to  see  herself  lifted  up 
from  the  lowest  of  the  earth,  even  to  the  top  of  the  highest 
heaven ! 

Colloquy. — I  rejoice,  0  most  holy  Mother,  for  the 
two  stars  of  glory  which  are  given  thee ;  one  to  thy 
soul,  as  it  is  to  the  other  blessed;  and  another  by 
special  privilege,  straightway  given  to.  thy  body.  Oh 
how  well  hath  thy  Son  performed  His  promise  in, 
giving  thee  a  crown  of  glory  for  one  of  ashes,  oil  of 
gladness  instead  of  mourning,  and  the  garment  of 
praise  for  the  spirit  of  sadness;  and  wishing  thee 
immediately  to  possess  in  this  thy  la.nd  double  rewards, 
with  unceasing  pleasure.  Lift  up,  0  most  holy  Mother, 
my  spirit  to  heaven,  where  thou  art  seated  at  the 
right  hand  of  thy  Son,  for  it  is  meet  that  where  the 
Mother  is,  there  the  Son  should  be,  and  where  the 
body  is,  there  "the  eagles  also  be  gathered  together." 
(12)  Oh  that  there  were  given  to  me  wings  of  an 
eagle,  that  flying  on  high  I  might  contemplate  the 
glory  of  the  glorified  body  of  this  Blessed  Virgin  ! 
Lift  thyself  up,  my  soul,  with  great  joy,  ascend  far 
above  thyself,  and  above  all  things  created;  forget  the 
things  of  the  earth,  and  sigh  after  those  of  heaven, 
where  thy  celestial  Father  is,  and  thy  glorious  Mother. 
Imitate  the  humility  she  had  in  this  life,  that  thou 
mayest  be  exalted  with  her  in  the  other.  Amen. 


MEDITATION  XXXVII. 

ON  THE  HEROIC  HUMILITY  OF  THE  BLESSED  VIRGIN,  FOR  WHICH 
SHE  WAS  EXALTED  ABOVE  ALL  THE  CHOIRS  OF  ANGELS. 

Although  the  most  holy  Virgin  our  Lady  excelled  much 
in  all  sorts  of  virtues,  yet  with  singular  excellency  did 
(12)  Mat.  xxiv.  28. 


360  MEDITATION  XXXVll. 

she  excel  in  humility,  to  which  we  may  attribute  her  ex 
altation,  following  the  rule  which  St.  Paul  sets  down  of 
Christ  our  Lord,  saying : — "  Now  that  He  ascended,  what 
is  it,  but  because  He  also  descended  first  into  the  lower 
parts  of  the  earth?  He  that  descended,  is  the  same  also 
that  ascended  above  all  the  heavens,  that  He  might 
fill  all  things ;"(!)  the  same  may  we  say  of  His  Blessed 
Mother,  who  ascended  above  all  creatures,  because  she 
humbled  herself  more  than  all :  and  the  glorious  crown  of 
twelve  stars  which  she  has  in  heaven  has  been  given  her 
for  [twelve  heroic  acts  of  humility,  which  she  exercised 
here  on  earth:  which  I  will  insert  in  this  meditation, 
gathered  from  all  that  has  been  said  in  the  meditations  of 
her  life,  especially  in  the  second  part.  And  because  there 
Is  a  humility  towards  God,  and  a  certain  humility  towards 
men,  and  the  Blessed  Virgin  was  most  eminent  in  both, 
we  will  speak  of  them  all  in  the  three  ensuing  points. 

POINT  I. 

First  is  to  be  considered,  the  heroic  humility  which  the 
holy  Virgin  had  concerning  the  gifts  she  received  of  our 
Lord;  this  virtue  manifestly  shone  in  these  her  actions. 

1.  The  first  act  is,  her  concealing  these  gifts  with  singu 
lar  silencef  without  discovering  them  either  by  words, 
motions,  or  exterior  signs,  from  no  human  respect,  nor 
from  any  apparent  title  to  glorify  God,  or  to  profit  her 
neighbour,  unless  in  cases  of  necessity,  in  which  our  Lord 
willed  and  ordained  that  they  should  be  discovered.  For 
excepting  in  these  cases,  he  that  manifests  the  gifts  which 
he  has  received  in  secret,  puts  himself  in  peril,  as  St. 
Gregory  says,  of  being  robbed  of  them  by  the  thieves  of 
vain  glory,  pride  and  presumption.  (2)  And  for  this 
cause  true  humility  with  great  asseveration  says  that  of 

(1)  Ephes.  iv.  9.  (2)  Horn.  xi.  in  Eyang. 


HUMILITY  AND  EXCELLENCY  OF  OUR  B.  LADY.      361 

Isaiah ; — "  My  secret  to  myself,  my  secret  to  myself.''  (3) 
And  he  repeats  it  twice,  to  signify  how  seriously  he  keeps 
this  secret,  and  enjoys  it  with  himself  alone.  This 
act  did  the  Blessed  Virgin  exercise  by  concealing  the 
revelation  of  the  angel,  and  the  mystery  of  her  conception, 
without  discovering  it  even  to  her  own  spouse,  St.  Joseph, 
whom  yet  she  loved  so  tenderly.  For  this  cause,  worthily 
does  her  beloved  call  her,  "  a  garden  enclosed,  a  fountain 
sealed  up  :"(4)  for  she  hid  and  enclosed  with  silence,  the 
graces  she  had  received  of  Almighty  God,  in  nowise  dis 
covering  them,  till  God  Himself  manifested  them. 

2.  From  this  act  follows  the  second,  which  is  her  hav 
ing  in  horror  her  own  praises^  and  hearing  them  much 
against  her  will,  and  with  a  holy  displeasure  and  affliction ; 
because,  as  St.  Gregory  says,  when  an  humble  person  is 
praised  by  others,  either  he  does  not   acknowledge  ID  him 
self  the  good  he  hears,  or  if  he  acknowledge  it,  fears  to 
lose  it,  through  the  vain  complaisance  of  him  that  praises : 
or  else  perchance   God  rewards  him  with  this  temporal 
meed,  to  exclude  him  from  the  eternal.(5)     This  act,  did 
the  Virgin  exercise  in  a  most  elevated  manner,  when  the 
angel  saluted  her  with  words  of  such  great  honour,  calling 
her  <;full  of  grace,"  and  "blessed  among  women:"  for  as  she 
was  humble,  she  was  troubled,  and  appalled,  as  it  seemed 
to  her  that  such  great  excellence  could  not  be  in  so  vile  a 
person,  so  base  an  estimation  had  she  of  herself. 

3.  Hence  arises  the  third   act  of  humility,  winch  is, 
that  when  God  Himself  wishes  His  gift  to  be  discovered  in 
any  one,  or  discovers  it  by  some  certain  means,  the  person 
should  presently  give  the  whole  glory  to  God,  and  praise 
and  bless  Him,  saying  that  of  the  prophet  David : — "  Not 
to  us,  O  Lord,  not  to  us,  but  to  Thy  name  give  the  glory:" 

(3)  Isa.  xxiv.  16. 
(4)  Cant.  iv.  12.  (5)  S.  Greg.  lib.  xxii.  mor.  cap.  v. 


362  MEDITATION  XXXVII. 

(6)  and  with  the  same  affection  desires  that  every  one  else 
should  also  give  glory,  to  God  for  the  same  cause,  saying 
•with  the  same  David : — "  0  magnify  the  Lord  with  me, 
and  let  us  extol  His  name  together. "(7)  This  did  the 
Blessed  Virgin,  when  she  saw  that  our  Lord  had  revealed 
to  St.  Elizabeth  the  secret  mystery  that  she  was  the 
Mother  of  God,  and  when  she  heard  the  excellent  things 
she  related  of  her,  for  at  the  same  instant  she  gave  the 
glory  to  God  only,  saying : — "  My  soul  doth  magnify  the 
Lord,  and  my  spirit  hatli  rejoiced  in  God  my  Saviour ; 
because  He  hath  regarded  the  humility  of  His  hand-maid, 
for  behold  from  henceforth  all  generations  shall  call  me 
blessed  :v — By  which  she  excited  St.  Elizabeth,  to  attri 
bute  the  whole  work  to  God  alone,  thus  openly  confessing 
her  own  littleness. 

Colloquy. — 0  glorious  Virgin,  who,  like  another 
Job,  didst  never  behold  "  the  sun  when  it  shone,"  nor 
"the  moon  going  in  brightness,"(8)  because  thou 
didst  never  take  pleasure  in  the  glory  and  praise 
which  proceeded  from  men,  but  didst  always  give  to 
God  alone  the  glory  of  His  gifts.  With  great  reason 
art  thou  clothed  in  heaven  with  the  true  sun  of  jus 
tice,  and  holdest  under  thy  feet  the  moon  of  this 
world,  crowned  with  stars,  shining  "for  all  eternity.  "(9) 
0  blessed  Mother,  obtain  for  me  such  a  degree  of 
humility,  that  I  may  be  worthy  of  such  a  crown. 
Amen. 

POINT  II. 

Consider  the  heroic  humility  this  Virgin  showed  in  her 
subjection  to  God  our  Lord,  and  to  men  for  the  love  of  Him, 
and  to  ponder  the  acts  in  which  this  humility  appears 
most. 

(6)  Ps.  cxiii.  9.  (7)  Ps.  xxxiii.  4. 

(8)  Job  xxxi.  26.  (9)  Apoc.  xii.  1.    Dan.  xii.  3. 


HUMILITY  AND  EXCELLENCY  OF  OUR  B.  LADY.      363 

4.  The  foiu  th  act  is  to  choose,  as  David  said,  "  to  be  an 
abject  in  the  house  of  my  God,"(W)  and  as  much  as  a  person 
can,  to  set  himself  in  the   lowest   place,  although   God 
have  given  him  the  first;    for  so  this  holy  Virgin  did, 
when  she  saw  that  God  would  set  her  in  the  highest  place 
of  all  His  house,  after  His  Son,  and  make  her  His  Mother ; 
for  with  true  humility  she  chose  the  lowest  place,  such 
as  is  wont  to  be  that  of  servants,  and  called  herself  the 
"handmaid"  of  our  Lord.     And  for  this  cause  St.  Luke 
according  to  her  desire,  reckons  her  in  the  last  place,  after 
the  apostles,  and  the  other  women  ;(11)  of  whom  she  who 
had  before  been  a  public  sinner  was  one ;  and  for  this 
cause  likewise  when   she   came   to   Bethlehem,  she  was 
pleased  with  true  humility  to  choose  for  her  dwelling  the 
vilest  place  in  all  the  inn,  which  was  the  stable. 

5.  The  fifth  act  of  humility  is  Tier  subjecting  Jierself  to, 
and  obeying  all  the  laws  and  ordinances  of  God,  and  of  His 
ministers,  though  in  things  contrary  to  her  honour  and 
reputation,  without   admitting   privileges  or  exemptions, 
though  she  had  sufficient  occasion  for  it ;    and  although 
she  was  not  obliged  by  precept,  yet  she  delighted  to  obey 
as  others  did,  and  to  humble  herself  more  than  others,  even 
then  when  she  might  have  been  excused  the  humiliation, 
as  Christ  our  Lord  humbled  Himself  to  the  law  of  circum 
cision,  and  made  Himself  "  obedient  even  to  the  death  of 
the  cross.'*     This  did  the  Virgin  perform  most  punctually, 
observing  the  law  of  purification,  though  not  obliged  to  do 
so,  and  although  it  were  a  blot  and  detriment  to  her  hon 
our,  because  that  law  was  given   for   women  who  were 
unclean,  and  who  had  conceived  by  the  work  of  man,  which 
had  no  place  in  her,  yet  would  she  conform  in  this  respect 

(10)  Ps.  Ixxxiii.  11. 
(11)  Act.  i,  14.  __  S.  Ber.  in  ibid,  signum  magnum  apparuit. 


864  MEDITATION  XXXVlI. 

to  other  women  who  brought  forth  sons,  as  if  she  had  been 
one  of  them. 

6.  The  sixth  act  of  humility  is,  to  subject  and  humble 
oneself,  not  only  to  our  letters  and  equals,  but  also  to  our 
inferiors,  giving  the  first  place  to  all,  and  anticipating  them 
•with  compliments  and  courtesies  of  honour,  winning  their 
love  in  all  this,  according  to  the  counsel  of  the  apostle, 
Baying: — "In  humility  let  each  esteem  others  better  than 
themselves,"  "  with  honour  preventing  one  another." (12) 
This  did  the  Blessed  Virgin  perform  when  she  went  to 
visit  her  cousin  Elizabeth,  and  saluted  her  first ;  though 
the  greater  in  dignity,  as  St.  Ambrose  says,  and  humbled 
herself  to  her  that  was  much  inferior  to  her,  employing 
her  person  in  her  service.  (13)    And  the  same  she  observed 
towards  all,  as  true  mistress  of  humility,  subjecting  herself 
"to  every  human  creature  for  God's  sake.'"(14) 

7.  The  seventh  act  of  humility  is,  to  serve  others  in  base 
and  humble  offices,  and  to  perform  them  with  delight,  as  if 
we  were  born,  not  to  be  served,  but  to  serve  in  the  manner 
that  Christ  our  Lord  said, — "The  Son   of  Man   is   not 
come  to  be  ministered  unto,  but  to  minister,  and  to  give 
His  life  a  redemption  for  many,"(15)  which  He  performed 
most  exactly,  by  exercising  Himself  in  the  office    of  a 
carpenter,  and  obtaining  His  livelihood  by  the  labour  He 
performed  in  the  service  of  other  men ;  and  afterwards  by 
serving  His  disciples,  even  to  the  washing  of  their  feet ; 
giving  us  an  example  to  accomplish  that  to  which  St.  Paul 
exhorted  us,  saying : — "  By  charity  of  the  spirit  serve  one 
another."(16)     This   the   Blessed   Virgin    exercised   most 
exactly,  for,  as  the  poor  wife  of  a  poor  artificer,  she  em 
ployed  herself  in  all  the  humble  offices  of  her  house,  help- 

(12)  Phil.  ii.  3.    Rom.  xii.  10. 

(13)  Luc.  i.  40,  in  Luc.  et  ibid.  Beda.  (14)  1  Pet.  ii.  13. 

(15)  Mat.  xx.  28.  (16)  Gal.  v.  13. 


HUMILITY  AND  EXCELLENCY  OF  OUR  B.  LADY.      365 

ing  to  gain  her  food  by  the  labour  of  her  hands,  looking 
upon  herself  in  this  also  as  a  handmaid,  whose  office  it  is 
to  serve  the  rest  of  the  house ;  for  even  so,  with  more  hu 
mility  than  Abigail  she  said  :  — "  Behold  let  thy  servant 
be  a  handmaid,  to  wash  the  feet  of  the  servants  of  my 
Lord."(17) 

8.  With  this  degree  of  humility  another  likewise  is 
joined  as  companion,  which  is  to  re/use,  as  far  as  lies 
in'one's  power,  all  offices  and  places  of  honour,  and  those 
commissions  which  are  much  esteemed  amongst  men ;  look 
ing  upon  oneself  as  unfit  to  perform  them,  or  unworthy  of 
them  ;  also  to  fly  the  honour  which  they  draw  with  them, 
and  to  accommodate  oneself  to  one's  humble  estate,  living 
quiet  and  content  with  it.  This  the  Blessed  Virgin  per 
formed,  who,  as  St.  Thomas  says,(lS)  wrought  no  miracle 
in  her  life,  nor  would  ever  preach  in  public ;  and  if  she 
instructed  the  apostles  and  other  disciples  in  the  mysteries 
of  the  faith,  it  was  in  secret  and  privately,  leaving  the 
honour  of  public  preaching  to  the  apostles,  and  embracing 
that  rule  which  afterwards  St.  Paul  delivered,  saying: — 
"I  suffer  not  a  woman  to  teach; ''(19)  yea,  it  is  rather  to 
be  believed  that  in  the  Temple  and  in  other  congregations 
and  sermons  she  was  present,  and  heard  them  as  other 
women,  and  with  great  humility  worshipped  the  priests  of 
Jesus  Christ,  at  whose  hands  she  received  the  Holy  Com 
munion,  not  only  holding  herself  unworthy  to  have  such 
power,  but  not  so  much  as  desiring  that  her  Son,  by  special 
disposition,  should  communicate  it  to  her. 

Colloquy. — 0  most  glorious  Virgin,  with  great  rea 
son  was  bestowed  on  thee  that  throne  of  glory  which 
thou  hast  in  heaven,  since  thou  didst  humble  thyself 
so  much  here  on  earth.  It  is  most  just  that  thou 

(17)  1  Reg.  xxv.  41,  ' 
(18)^3  p.  q.  xxvii.  art.  5,  ann.  3.  (19)  1  Tim.  ii.  12. 


366  MEDITATION  XXXVII. 

shouldst  there  have  the  first  place  after  thy  Son,  be 
cause  here  thou  didst  always  choose  the  la'st.  With 
reason,  too,  are  all  the  angelical  hierarchies  subject  to 
thee,  since  thou  didst  subject  thyself  as  a  handmaid 
even  to  men.  And  seeing  thou  didst  so  observe  the 
counsels  of  humility,  help  me,  that  by  thy  example  I 
may  observe  them,  and  humble  myself  here  on  earth, 
that  God  may  exalt  me  in  heaven  above.  Amen. 

POINT  ni. 

The  third  shall  be,  to  consider  the  heroic  humility 
which  this  holy  Virgin  showed  in  the  humiliations  of 
poverty,  and  of  injuries  which  came  from  the  hands  of 
men,  which  are  true  touchstones  by  which  to  discover 
the  perfection  and  excellence  of  humility  towards  God, 
and  towards  men. 

9.  Beginning,  therefore,  at  the  easiest,  the  ninth  act 
of  humility  is,  to  delight  to  be  poor,  and  to  exercise  all 
that  appertains  to  poverty,  and  to  the  humiliations  which 
thence  proceed.  For,  supposing  that  voluntary  poverty 
is  no  disgrace  amongst  Christians,  yet,  when  it  is  not  evi 
dent  that  the  exercise  of  poverty  is  voluntary  and  not  of 
necessity,  it  causes  contempt  among  men ;  and  so  it  is  a 
rare  humility  for  a  person  to  bear  himself  in  all  things  as 
truly  poor,  and  to  suffer  himself  to  be  treated  by  others 
in  the  manner  that  poor  are  treated,  and  this  not  by  force, 
but  by  free  election.  This  humility  did  the  Blessed  Vir 
gin  practise  with  great  pleasure  and  content,  in  all  occa 
sions  that  occurred.  In  Bethlehem  she  was  repulsed  by 
all  when  she  craved  a  lodging  of  them,  and,  therefore,  she 
repaired  to  the  refuge  of  the  poor  in  winter  time,  which  was 
a  stable.  In  her  purification  she  would  not  offer  up  a  lamb, 
but  a  pair  of  turtles,  or  two  young  pigeons,  as  one  that  was 
poor.  In  Egypt,  and  after  her  return  to  Nazareth,  she 
always  embraced  the  contempt  of  poverty,  delighting  that 


HUMILITY  AND  EXCELLENCY  OF  OUR  B.  LADY.      367 

all  should  treat  her  as  they  were  wont  to  treat  other  poor 
women  such  as  herself. 

10.  The  tenth  heroic  act  of  humility  is,  to  support 
with  patience  and  silence  the  ignominy  that  is  incurred 
against  one's  honour  and  reputation,  neither  excusing  nor 
defending  one's  self,  or  complaining  of  the  injury  done, 
but  quietly  holding  one's  peace,  and  accepting  the  igno 
miny  and  humiliation  with  great  content  for  the  love  of 
God;  and  in  this  there  are  divers  degrees: — i.  to  suffer 
with  patience  the  injuries  and  contempts  which  happen  by 
our  own  fault;— ii.  and  greater  is  it  to  suffer  injuries 
without  being  at  all  in  fault,  holding  our  peace  though 
false  witnesses  be  produced  against  us ; — iii.  much  greater 
is  it  to  suffer  them  when  they  happen  on  occasion  of  any 
good  work,  for  which  we  rather  deserve  praise  and  glory; 
— iv.  still  greater  is  it  to  suffer  all  this,  not  only  from  ene 
mies,  or  strangers,  but  from  our  own  brethren,  friends,  and 
kindred.  Such  was  the  humility  which  Christ  our  Lord 
had  in  the  injuries  and  contempts  He  suffered  in  this  life : 
and  the  same  His  most  holy  Mother  exercised,  when  her 
spouse,  St.  Joseph,  perceiving  her  to  be  with  child,  sus 
pected  that  she  was  an  adulteress,  and  determined  to  dismiss 
her,  which  she,  notwithstanding,  suffered,  holding  her 
peace,  and  not  defending  herself,  as  we  have  pondered  in  its 
place. (20)  And  it  is  to  be  believed,  that  not  at  this  time 
only  did  the  Virgin  suffer  such  injuries,  but  many  times 
was  made  partaker  of  the  false  testimonies  which  were 
uttered  against  her  Son.  And  when  Christ's  kindred  per 
secuted  Him,  and  bound  Him  as  one  that  was  "become" 
(21)  mad,  they  perhaps  turned  also  against  His  mother, 
because  they  saw  she  stood  in  her  Son's  defence ;  but  she 
held  her  peace,  and  endured  all,  rejoicing  more  than  the 
apostles,  "  to  suffer  reproach  for  the  name  of  Jesus.''  (22) 

*•*    (20)  2  p.  Medit.  lir,  (21)  Marc,  iii.  21.  ,  (22)  Act.  v.  41. 


368  MEDITATION  XXXVII. 

11.  The  eleventh  act  of  humility,  which  is  linked  jointly 
•with  the  former,  is,  to  bear  wlili  serenity  and  peace  of  mind 
reprehensions  and  rejections,  dry  and  distasteful  answers, 
as  well  internal,  which  we  feel  in  treating  with  Almighty 
God,  when  He  discomforts  us,  or  denies,  or  defers  what  we 
ask  Him,  as  external,  which  our  superiors  give  us,  or  our 
neighbours,  though  without  any  fault  of  ours,  and  though 
some  degree  of  contempt  towards  us  ensue.  For,  to  suffer  on 
such  occasions  without  excuse,  complaint,  or  disdain,  is  an 
act  of  heroic  humility,  in  a  wonderful  degree  pleasing  to 
our  Lord  ;  and  for  this,  as  St.  Bernard  says,  (23)  the 
spouse  was  greatly  pleasing  to  him,  whom,  therefore,  he 
called  beautiful,  because,  being  sharply  reprehended,  and 
threatened,  she  held  her  peace,  when  he  said  unto  her:— 
"  If  thou  knowest  not  thyself,  go  forth  and  depart  out  of 
my  house."  This  humility  did  the  Blessed  Virgin  many 
times,  and  on  divers  occasions,  as  when  her  Son  being  only 
twelve  years  old,  answered  her  and  St.  Joseph  sharply, 
saying: — " How  is  it  that  you  sought  me?  did  you  not 
know  that  I  must  be  about  my  Father's  business?' '(2 4) 
And  at  the  marriage,  another  time  He  said  to  her,  with  a 
certain  severity,  and  as  though  He  would  refuse  what  she 
asked, — ''Woman,  what  is  it  to  me,  and  to  thee?  my 
hour  is  not  yet  come."  (25)  And  others  telling  Him  at 
another  time,  that  His  mother  and  His  brethren  stood 
without,  seeking  to  speak  with  Him,  He  answered  as  it 
were  with  great  rejection,  saying  : — «*  Who  is  my  mother, 
and  who  are  my  brethren?.,  whosoever  shall  do  the  will  of 
my  Father  that  is  in  heaven,  he  is  my  brother,  and  sister, 
and  mother.''  (26)  In  all  these  occasions  which  have  a 
certain  appearance  of  reprehension  and  repulse,  the  holy 
Virgin  ever  preserved  great  humility  and  silence,  as  we 

(23)  Ser.  xlr.  in  Cant.  (24)  Luc.  ii.  49.  (25)  Joan,  ii.  4 

(26)  Mat.  xii.  48  et  50. 


HUMILITY  AND  EXCELLENCY  OF  OUR  B.  LADY.      369 

have  considered  in  its  place  ;(27)  and  in  this  manner  she 
behaved  herself  in  many  like  occasions,  and  with  many 
other  persons,  supporting  them  with  great  tranquillity  and 
peace  of  heart. 

12.  The  twelfth  act  of  humility  is,  not  to  withdraw 
ourselves  when  any  of  our  own  kindred  and  friends  are  con 
temned  or  calumniated,  but  patiently  to  take  part  with  them, 
and  to  share  with  them  in  their  confusion,  as  Job,  who,  as 
himself  said,  was  not  afraid,  nor  terrified  at  the  con 
tempt  of  his  own  kinsmen, (28)  to  wit,  to  see  himself  con 
temned  by  them,  or  to  see  them  contemned  by  others. 
But  much  more  valiantly  did  the  Blessed  Virgin  exercise 
the  same,  who  would  assist  and  be  present  at  the  contempt 
and  ignominies  of  her  Son,  placing  herself  close  by  the 
cross,  nothing  disdaining  that  all  should  suppose  her  to  be 
the  mother  of  that  man,  so  ignominiously  condemned  to 
die,  and  to  be  crucified  between  two  thieves  ;  and  for  this 
respect  she  suffered  many  injuries,  and  ardently  desired 
to  suffer  many  more,  as  we  have  noticed  elsewhere.  (29) 

These  are  the  twelve  acts  of  humility  which  shone  in 
the  Blessed  Virgin,  fulfilling  that  which  the  Holy  Ghosfc 
says  : — "  The  greater  thou  art,  the  more  humble  thyself  in 
all  things,  and  thou  shalt  find  grace  before  God  ;''(30)  and 
so,  indeed,  the  holy  Virgin  found  it  in  this  life,  and  was 
afterwards  crowned  with  a  crown  of  twelve  shining  stars, 
in  reward  of  her  twelve  kinds  of  humiliations,  and  elevated 
to  a  most  high  throne  of  glory,  where,  together  with  her 
Son,  in  more  exalted  dignity  than  the  apostles,  she  judges 
"  the  twelve  tribes  of  Israel." 

Colloquy. — 0   most  holy  Virgin,  I  rejoice  to  see 
tliee  crowned  with  so  many  crowns  of  justice  by  thy 

(27)  2  part,  Medit.  xxx.    3  part,  Medit.  ix. 

28)  Job.  xxxi,  34.        (29)  Part  4,  Medit.  Ix.          (30)  Ecclus.  iii  20. 
Voi.  Y-24. 


370  MEDITATION  XXXVIII. 

blessed  Son.  It  is  fitting  that  she  who  was  encom 
passed  with  such  heroic  acts  of  humility  should  be 
adorned  with  rays  of  such  great  splendour  ;  and  that 
she  who,  to  humble  herself,  became  subject  to  all  men, 
should  be  now  seated  on  a  throne  of  majesty  to  judge 
them  all.  And  since  thon  now  art  on  a  throne  of 
glory,  not  to  be  a  judge,  but  a  gracious  advocate ; 
beseech  thy  Son  to  crown  me  with  mercies  in  this  life, 
that  I  may  obtain  the  crown  of  justice  in  the  next. 
Amen. 


MEDITATION  XXXVIII. 

ON  THE  DEVOTION  TOWARDS  THE  BLESSED  VIRGIN  AND  OP  THE  GOOD 
WHICH  COMES  TO  US  BY  IT,  AND  IN  WHAT  IT  IS  TO  BE   MANIFESTED. 

POINT  I. 

First,  let  us  consider  the  manifold  reasons  we  have  to  love 
and  serve  the  Blessed  Virgin  with  all  our  strength,  placing 
her  in  the  second  place  after  her  Son,  meditating  in  each 
reason  and  motive  what  I  can  and  ought  to  do  for  her 
sake. 

1.  The  first  reason  is,  because  the  most  Holy  Trinity  loves 
this  Virgin  more  than  all  the  angels  and  saints  together,  on 
account  of  the  excellent  sanctity  which  she  possesses  above 
all  creatures,  conforming  my  love  to  that  of  God,  and  loving 
her  more,  who,  on  account  of  her  great  sanctity,  deserves 
to  be  more  beloved.  From  whence  I  will  conceive  several 
affections  of  spiritual  joy  and  contentment  in  the  favours 
granted  to  the  Blessed  Virgin,  rejoicing  that  she  is  so 
greatly  beloved  by  God,  and  that  she  has  found  grace 
before  Him;  rejoicing  likewise  for  her  sanctity,  and  for 
all  the  other  virtues  which  she  possesses,  giving  thanks  to 
God  for  having  bestowed  them  upon  her,  and  beseeching 


OF  THE  DEVOTION  TO  THE  BLESSED  VIRGIN.      371 

the  same  Virgin  to  procure  me  a  share  in  them,  to  the 
end  that  I  likewise  may  be  beloved  by  God,  and  may  find 
grace  before  Him. 

2.  The  second  reason  is,  because  she  is  the  Mother  of  this 
same  God,  and  the  Mother  of  our  Saviour  and  our  Lord, 
who,   for   the   great   love  He  bears  her,  desires  that  all 
should  love  and  serve  her,  as  the  greatness  of  her  dignity 
deserves,  reputing  all  our  service  to  her,  as  rendered  to 
Himself.     For,  if  He  said  of  the  poor : — "  So  long  as  you 
did  it  to  one  of  these  my  least  brethren,  you  did  it  to  me," 
(1)  how  much  rather  will  He  say,  That  which  you  did  in 
the  service  of  my  Mother,  you  did  to  me  ?     If,  therefore, 
I  sincerely  love  Jesus  Christ  for  the  great  debt  of  grati 
tude  I  owe  to  Him ;  I  ought  also  to  love,  not  only  His 
eternal  Father,  with  whom  He  is  one  and  the  same  God, 
but  also  His  Mother,  with  whom  He  is  one  and  the  same 
Spirit,  for  the  singular  love  He  bears  her. 

3.  The  third  reason,  is,  lecause  she  is  also  our  Mother, 
and  loves  us  most  tenderly  ;  and  this  alone  is  surely  suffi 
cient  to  make  us  love  her,  and  render  and  pay  love  for 
love,  since  it  is  the  property  for  sons  to  love  their  mothers, 
and  more  especially  such  mothers  who  so  fondly  love  them. 
Wherefore,  like  that  disciple  whom  Jesus  loved,  who  pre 
sently   hearing   those   words  which  He   spoke  upon  the 
cross,  "  Behold  thy  Mother,"  forthwith  took  her  for  his 
own,  and  loved  her  with  an  especial  love ;  even  so  I  also 
ought  to  take  her  for  mine,  and  to  love  and  serve  her  with 
singular  diligence,  esteeming  it  as  a  signal  favour  to  be 
allowed  to  have  her  for  my  Mother. 

4.  The  fourth  reason  is,  for  the  good  offices  which  she  does 
continually  in  my  behalf  in  Jieaven,  which  justly  oblige  and 
bind  me  to  love  her,  as  my  supreme  benefactress  after 
God. — i.  For  first  she  prays  continually  for  us,  much  better 

(1)  Mat.  xxv.  40. 


372  MEDITATION  XXXVIII. 

than  Jeremias  did  for  his  people,  and  for  all  the  holy  city, 
because  she  is  our  advocate  and  mediatrix  with  her  Son. 
— ii.  She  is  greatly  solicitous  for  our  good,  so  that  she  not 
only  hears  the  petitions  of  her  clients,  but  even  before 
they  ask  her,  she  represents  their  necessities  to  God,  as 
she  did  at  the  marriage  in  Cana  of  Galilee,  when  out  of 
mere  compassion  she  said  to  her  Son : — "  They  have  no 
wine,''  as  we  have  contemplated  in  its  proper  place  ;  and  as 
St.  Augustine  says : — "  Sicut  omnibus  Sanctis  est  potior, 
ita  pro  nobis  omnibus  Sanctis  est  solicitior ;"  "  as  she  is 
more  powerful  than  all  the  saints,  so  is  she  more  mindful 
of  us  than  them  all."(2)— iii.  "  She  is  very  powerful  in  ob 
taining  remedies  for  our  evils  with  great  speed  and  readiness, 
on  which  account  St.  Anselm  says,  that  sometimes  we  are 
sooner  heard  invoking  the  name  of  the  Blessed  Virgin, 
than  invoking  the  name  of  her  Son ;  not  that  her  Son  is 
not  incomparably  more  powerful  and   merciful  than  His 
Mother,  but  because  He  being  also  our  Judge,  sometimes 
His  justice  defers  His  mercy,  and  He  delays  to  hear  us 
because  of  our  sins,  but  the  Blessed  Virgin  not  being  a 
judge,  but  an  advocate,  is  wont  only  to  show  mercy,  and 
by  her  prayers  appeases  the  divine  justice,  and  causes  Him 
to  succour  us  with  speed.  (3)     Hence  is  to  be  gathered 
that  which  the  same  saint  says,  that  fervent  devotion  to 
the  Blessed  Virgin  is  a  sign  of  predestination,  because  this 
advocate  carefully  solicits  for  her  clients,  as  we  meditated 
in  the  second  part,(4)  all  the  means  of  their  predestination 
until  they  attain  their  end,  and  she  brings  them  with  her 
into  glory.     She  also  affords  a  remedy  in  all  our  perils 
and  necessities,  so  frequently,  and  with  such  assurance, 
that  St.  Bernard  made  bold  to  say,  "  0  Blessed  Virgin,  let 
him  alone  cease  to  praise  thy  mercy,  who  having  faithfully 

(2)  Serm.  de  Nativit. 
(3)  De  lib.  de  excellent.  Virg.  cap.  vi.  (4)  Medit.  iv. 


OF  THE  DEVOTION  TO  THE  BLESSED  VIRGIN.      373 

called  upon  thee,  ever  found  himself  forsaken  in  his  neces 
sity  ;''(5)  as  if  he  had  said,  All  ought  worthily  to  praise 
thy  mercies,  because,  whosoever  has  recourse  to  thee,  finds 
a  remedy  for  his  necessity.  All  these  reasons  being  well 
weighed,  I  ought  to  kindle  in  my  soul  the  fire  of  devotion 
towards  our  Blessed  Lady,  humbly  beseeching  her  Son  to 
give  me  this  love  towards  His  Mother,  and  the  same 
Mother  that  she  would  vouchsafe  to  obtain  it  for  me. 

Colloquy. — 0  most  loving  Mother,  whose  special 
"dwelling  "  is  not  in  the  house  of  Esau,  who  is  hated, 
but  in  the  house  of  Jacob,  who  is  beloved,  "  taking 
root"  in  God's  "  elect"(6)  for  heaven;  I  desire  to  love 
thee  with  all  my  heart,  to  serve  thee  as  a  mother,  and 
to  imitate  thy  virtues  as  a  son.  Admit  me  into  this 
house  of  Jacob,  wherein  thou  inhabitest,  and  cast 
roots  in  my  heart,  whereby  I  may  compass  my  desire, 
exercising  myself  with  great  solicitude  in  thy  holy 
service. 

POINT  II. 

Secondly,  let  us  contemplate  the  devotion  which  the  Holy 
Ghost  has  inspired  into  the  universal  Church  towards  our 
Blessed  Lady,  noting  some  excellent  things,  in  which  the 
same  is  expressed  and  declared  ;  these  I  am  to  consider, 
performing  on  my  part  what  I  may,  thus  to  correspond 
with  the  inspiration  and  desire  of  the  Holy  Spirit. 

1.  First  she  shows  it  in  adoring  and  worshipping  her,  an 
adoration  less  than  that  of  God,  but  greater  than  that  of 
all  the  saints,  and  is  called  by  excellency — "  Hyperdulia:" 
and  through  respect  she  attributes  to  her  certain  titles 
proper  to  God,  and  this  for  the  singular  excellency  with 
which  such  qualities  are  found  in  her,  as  when  she  is 
called,  "  Mother  of  mercy,  our  life,  our  sweetness,  and  our 
hope.''  She  likewise  calls  her  the  "gate  of  heaven,"  and 

(5)  Ser.  de  Assump.  (6)  Ecclns.  xxiv.  13. 


374  MEDITATION  XXXVIII* 

asks  of  her  that  which  otherwise  is  proper  to  God  Himself 
to  grant,  as  to  <Ui»loese"th^'l7a«ds-^f4he--g«ilty/>  to  "  giro 
lightrta  the  Wind,"  to  "  tak^  from  .u*  -all  -our  evils/'  and 
"  to  show  unto  us  Jesus,  the  fruit  of  her  blessed  womb.' '(7) 
All  which  the  Blessed  Virgin  performs,  obtaining  the  same 
of  our  Lord  by  her  holy  prayers ;  with  this  affection,  there 
fore,  ought  I  to  honour  this  Blessed  Lady,  and  to  repeat  the 
words  of  holy  Church,  with  the  same  spirit  and  affection 
with  which  she  repeats  them. 

2.  Secondly,  she  shows  it,  because,  by  divine  inspira 
tion  she  dedicates  many  churcJies,  and  those  exceedingly 
sumptuous,  in  honour  of  the  Blessed  Virgin,  adorns  them 
with   very   devout   pictures,    and  exhorts  the  faithful   to 
visit  them,  God  our  Lord  confirming  all  with  innumerable 
miracles,  which  He  works  for  our  sake.     And  for  this  end 
also,  congregations  and  religious  orders  are  instituted,  de 
voted  to  the  service  of  the  Blessed  Virgin,  which  she  receives 
under  her  protection,  gaming  extraordinary  favours,  as  well 
in  general  as  in  particular,  for  those  who  dedicate  them 
selves  in  an  especial  manner  to  her  service  ;  and  this  with 
out  exception  of  persons,  for  whosoever  serves  her,  finds 
grace  and  favour  in  her  eyes,  and  I  shall  likewise  find  the 
same  if  I  offer  myself  sincerely  to  her  service. 

3.  This  devotion  is  shown  in  the  frequent  commemora 
tion  arid  recourse  which  the  Church  has  to  her  in  all  seasons: 
ordaining  for  this  purpose  many  yearly  feasts,  one  almost 
every  month,  and  in  some  also  two  or  three :  and  every 
week  dedicates  the  Saturday  to  her  honour,  with  a  particu 
lar  office  and   Mass :  and  for  every  day  lias  appointed  a 
particular  office  for  our  Blessed  Lady,  with  indulgences  to 
those  that  recite  it ;  and  before  the  greater  office  is  begun, 
the  Church  always  salutes  her  with  the  Hail  Alary,  and 
ends  with  some  antiphon  to  the  same  Virgin ;  and  with 

(7)  Hym.  Eccles.  Salve  Regina,  Ave  Maris  Stella. 


OF  THE  DEVOTION  TO  THE  BLESSED  VIRGIN.      375 

the  ringing  of  the  bell,  invites  us  every  day  to  salute  her 
with  the  Hail  Mary  ;  and,  in  some  parts,  the  same  is  done 
thrice  a  day  ;  in  the  morning,  at  midday,  and  in  the  even 
ing.  Finally,. she  approves  of,  and  exhorts  us  to  use  the 
Kosary  in  her  honour,  making  a  psalter  of  a  hundred  and 
fifty  Hail  Marys,  which  answer  to  the  psalter  of  David, 
containing  a  hundred  and  fifty  psalms,  with  fifteen  Our 
Fathers,  inserting  to  every  one  ten  Hail  Marys,  as  if  to 
make  a  pause  or  stay  in  the  fifteen  steps  of  this  divine 
temple,  and  answers  to  the  fifteen  gradual  psalms,  that  we 
might^glorify  her  with  this  celestial  music,,  who  always 
ascemled  by  all  the  degrees  of  virtue.  And  for  those  who 
cannot  every  day  recite  so  many,  is  allowed  the  chaplet  of 
sixty- three  Hail  Marys,  in  memory  of  the  number  of 
years  she  lived  in  this  world ;  and  to  excite  us  to  the 
exercise  of  them,  the  Church  grants  great  indulgences  to 
all  those  who  recite  these  rosaries.  Our  Lord  Himself 
also  confirms  this  devotion,  with  many  great  and  marvellous 
miracles,  out  of  the  love  He  bears  to  His  Mother,  and  that 
which  He  desires  all  men  to  bear  her. 

Colloquy. — Omost  sweet  Jesus,  since  Thou  so  much 
desirest  us  to  honour  Thy  most  holy  mother,  effica 
ciously  inspire  into  me  this  devotion,  aid  me  to  exer 
cise  those  works  with  great  fervour,  which  Thy  spouse 
the  Church  ordains  and  exercises  for  this  end. 

THE  MANNER  OF  RECITING  THE  ROSARY  OF  OUR  LADY 

WITH  SPIRIT  AND  DEVOTION,  JOINING  WITH  IT 

MENTAL  PRAYER. 

Amongst  the  devotions  used  towards  our  Blessed  Lady, 
the  most  notable  is  that  of  the  rosary,  which  we  have  assigned. 
And  because  vocal  prayer  is  greatly  perfected  when  it  is 
joined  with  mental,  the  clients  of  our  Blessed  Lady  have 
invented  several  means  of  joining  them  together  when 
they  recite  their  beads.  I  will  here  put  down  three  of 


876  MEDITATION  XXXVII. 

those  that  are  most  profitable,  to  the  end  that  every  one  may 
choose  that  which  most  helps  his  own  devotion,  or  he  may 
use  now  one,  now  another,  to  take  away  tediousness  by 
this  holy  variety. 

1.  Before   one  begins   the  rosary,   he  should  perform 
what  we   spoke   of   in   the   Introduction   of  this  Book, 
chapter  v.,  framing  his  intention  after  the  following  man 
ner.     I  must  raise  up  my  heart  to  God,  who  is  there  pre 
sent,  and  making  Him  a  profound  reverence,  I  will  then 
humbly  beseech  Him  to  assist  me  with  His  grace,  so  to 
recite  this  rosary,  that  it  may  be  pleasing  to  Him :  next  I 
will  offer  to  Him  all  the  thotigJits,   words,  affections,  and 
desires  which  I  shall  have,  directing  all  to  His  glory,  and 
to  the  glory  of  the  Blessed  Virgin,  our  Lady,  in  thanksgiv 
ing  for  His  benefits  bestowed  upon  me,  and  in  satisfaction 
for  the  sins  and  negligences  which  I  have  committed  in 
His  service,  begging  of  Him  to  grant  me  the  virtues  which 
I  require,  and  whatsoever  else  I  need  to  serve  Him  with 
perfection.     And  if  the  rosary  is  to  be  offered  for  other 
necessities  of  the  Church,  or  for  any  particular  person  liv 
ing  or  dead,  here  this  offering  is  to  be  made ;  yet  we  must 
note,  that  though  there  are  four  ends  to   which  I  may 
direct  my  prayer,  viz.,  the  glory  and  praise  of  Almighty 
God,  for  His  great  majesty,  thanksgiving  for  His  benefits, 
satisfaction  for  my  sins,  and  obtaining  of  virtues :  yet  if  I 
offer  up  the  rosary  for  another  person,  although  I  transfer 
to  him  the  satisfaction  winch  otherwise  would  have  fallen 
to  myself,  I  may  still  offer  up  the  rosary  for  myself,  without 
prejudicing  him  in  the  other  three  intentions. 

2.  This   offering  being   made,    I  will  recite    one    Cur 
Father,  and  ten  Hail  Marys,  with  deliberation  and  atten 
tion,  not   contenting   myself  with  attending  to  the  bare 
words  only,  lest  I  should  omit  any  of  them ;  but  also  to 
the  sense  of  them,  or  to  the  person  to  whom  they  are 


OF  THE  DEVOTION  TO  THE  BLESSED  VIRGIN.      377 

directed  which  is  God  our  Lord,-er  our  Blessed  Lady :  who, 
although  she  be  in  heaven,  sees,  hears,  and  understands 
my  prayer ;  and  I  may  so  speak  to  her,  as  if  she  were  by 
me  here  on  earth.  Having  recited  the  ten  "  Hail  Marys," 
I  will  make  a  brief  meditation  according  to  one  of  the  fol 
lowing  methods. 

THE  FIRST  MANNER  OF  RECITING  THE  ROSARY,  BY 
MEDITATING  THE  WORDS  OF  THE   "  HAIL  MARY." 

THE  first  manner  of  reciting  the  rosary,  or  chaplet,  is 
according  to  that  method  of  praying  by  words,  which  we 
have  declared  in  chapter  ix.  of  the  Introduction  of  this 
Book,  dividing  the  prayer  of  the  Hail  Mary  into  six  or  seven 
principal  words;  and  every  ten  Hail  Marys,  to  take  one  of 
them  for  matter  of  meditation,  as  was  pondered  in  the 
second  Part. 

1 .  In  the  first  ten  I  will  meditate  these  words,  "  Hail 
Mary  "(8)  considering  the  excellencies  which  are  contained 
in  this  most  sweet  name  of  Mary.  In  the  second  ten  I 
will  meditate  the  second  words,  "full  of  ^rrace,"(9)  con 
templating  the  immensity  of  graces  and  virtues  with  which 
our  Lady  was  replenished.  In  the  third  ten  I  will  medi 
tate  the  third  words,  «« the  Lord  is  with  thee.'^W) — In  the 
fourth  ten,  the  fourth  words,  "  blessed  art  thou  amongst 
women.'' — And  in  the  fifth,  those  other  words,  "blessed  is 
the  fruit  of  thy  womb,  Jesus,"  considering  the  excellen 
cies  of  the  most  sweet  name  of  JESUS,  and  the  most  celes 
tial  benedictions,  which  come  to  us  by  His  means. — In  the 
sixth  ten  I  will  meditate  the  sixth  words,  "  Holy  Mary, 
mother  of  GW,"(H)  reflecting  on  the  exalted  gifts  which 
are  contained  in  the  election  of  the  sacred  Virgin  for  this 
high  dignity,  and  the  privileges  which,  on  this  account, 
are  granted  to  her — And  finally  I  will  meditate  on  what 

(8)  Medit.  iv.  (9)  Medit.  vi.  (10)  Medit.  xxi. 

(11)  Medit.  iii. 


378  MEDITATION 

is  contained  in  the  last  words,  "pray  for  us  sinners,  now, 
and  at  the  hour  of  our  death.  Amen  :"(12)  considering  the 
efficacy  of  the  prayer  of  the  Blessed  Virgin,  the  great  need 
I  have  of  her  intercession,  especially  in  the  hour  of  death, 
imagining  with  what  affection  I  would  pronounce  these 
words  when  I  shall  find  myself  in  that  final  transit,  and 
endeavouring  to  say  them  now  with  the  same  fervour. 

2.  With  this  brief  meditation,  I  am  to  join  various  afec- 
tions :  some  concerning  God  our  Lord,  and  others  concern 
ing    the    Blessed    Virgin;    admiring    their    excellencies 
and  virtues,  rejoicing  that  she  is  adorned  with  them,  glo 
rifying  and  praising  Almighty  God  for  having  given  them 
to  her,  and  exciting  desires  in  myself  to  imitate  her  in 
them,  always  saluting  her  in  each  with  this  word,  "Hail,'' 
which  is  to  be  repeated  with  every  one  of  the  other  words 
with   great   affection,   saying,  Hail,  most   holy   Mary. — 
Hail,  full  of  grace,  full  of  charity,  full  of  humility. — Hail, 
thou  who  hast  God  with  thee,  who  art  His  Mother,  and 
who  possessest  Him  for  thy  Son,  &c. 

3.  Lastly,  I  will  conclude  by  begging  tlie  virtues  which  I 
have  considered  in  the  most  holy   Virgin,  or  other  things, 
which   I  find  to  be  wanting  in  me,  directing  my  prayers 
sometimes  to  Christ  our  Lord,  through  the  merits  of  His 
most  holy  Mo  ther;-&-fe -other  times  to  the  same  Mother,  that 
she  would  obtain  them  for  me  from  her  Son ;  and  lastly,  to 
the   other   Persons  of  the  most  Holy  Trinity,  with   the 
titles   and   colloquies    of    which    mention   was   made   in 
section  1  of  the  Introduction  of  this  Book. 

After  this  manner  the  Our  Father  may  sometimes  be 
taken  for  matter  of  meditation,  meditating  at  every  ten 
Hail  Marys  one  of  the  seven  petitions,  as  is  to  be  found 
in  part  3,  meditation  xiv.  And  sometimes  also  I  may 
meditate  on  the  ten  verses  of  the  canticle,  "  Magnificat," 
(12)  Part  3,  Medit.  is. 


OF  THE  DEVOTION  TO  THE  BLESSED  VIRGIN.      379 

taking  one  or  two  verses  at  every  ten,  and  thus  endeavour 
to  excite  various  feelings  and  affections,  such  as  are  set 
down  in  part  2,  meditation  xii. 

THE  SECOND  MANNER  OF  RECITING  THE  ROSARY,  BY 
MEDITATING  WITH  IT  THE  FIFTEEN  MYSTERIES. 

1.  The  second,  and  more  usual  manner  of  reciting  the 
rosary,  is  to  take,  for  matter  of  meditation,  the  fifteen  prin 
cipal  mysteries  of  Christ  our  Lord,  and  of  His  Mother, 
meditating  at  every  ten  Hail  Marys,  on  one  of  the  myste 
ries,  which  are  distributed  into  three  divisions. 

i.  The  first  are  the  joyful  mysteries,  which  were  sources 
of  great  joy  to  the  Blessed  Virgin,  and  are : — The  Annun 
ciation  of  the  angel. — The  visitation  of  St.  Elizabeth. — 
The  birth  of  Christ  our  Lord. — His  Presentation  in  the 
Temple. — And  the  finding  in  the  Temple  amongst  the  doc 
tors.  Of  all  which,  meditations  have  been  made  in  the 
second  part  of  this  book.  And  inasmuch  as  every  mys 
tery  comprehends  several  points,  lest  it  might  be  tedious 
always  to  meditate  on  the  same  thing,  I  may  one  day 
meditate  one  point,  and  another  day  another,  in  the  man 
ner  they  are  there  assigned. 

ii.  The  second  set  of  mysteries  are  called  sorroivful, 
because  they  were  very  painful  both  to  Christ  our  Lord, 
and  to  His  Mother,  whether  she  were  present  at  them,  or 
when  she  heard,  and  considered  them.  They  are,  the 
prayer  in  the  garden,  with  the  heaviness  of  Christ,  and 
His  sweating  blood, — the  scourging  at  the  pillar, — the 
crowning  with  thorns, — the  carrying  of  the  cross,  and  the 
crucifixion:  on  these  many  meditations  have  been  made 
in  the  fourth  part. 

iii.  The  third  are  the  glorious  mysteries,  in  which  the 
glory  of  Christ  our  Lord,  and  of  His  Mother,  are  compre 
hended,  and  shine  forth.  They  are,  the  Eesurrection  of 


380  MEDITATION   XXXVIII. 

Christ,  His  Ascension  into  heaven,  and  His  sitting  on  the 
right  hand  of  His  Father,  the  coming  of  the  Holy  Ghost, 
the  Assumption  of  the  Blessed  Virgin,  and  her  glorious 
crowning  in  the  Kingdom  of  heaven ;  and  on  these  we 
have  already  meditated  in  this  fifth  Part. 

2.  These  things  presupposed,  at  every  ten  Hail  Marys 
three  things  are  to  be  performed. 

i.  To  call  to  mind  the  mystery,  or  some  part  of  it, 
meditating  and  considering  briefly  the  greatness  and  perfec 
tion  of  Christ  our  Lord,  and  of  His  Mother:  the  things 
which  they  there  do,  or  suffer:  the  joy,  sorrow,  or  glory 
which  they  receive:  the  heroic  virtues  which  they  exer 
cise:  and  the  great  good  which  results  from  thence  to  all 
men,  and  in  particular  to  myself;  considering  the  particu 
lar  causes  which  I  have  to  rejoice,  to  grieve,  or  to  glory 
in  what  is  represented  in  these  mysteries. 

ii.  And  in  this  kind  of  meditation  I  may  detail  myself 
more  or  less,  according  to  the  devotion  which  I  feel,  or 
according  to  the  time  that  is  offered  me:  always  procuring 
to  pass  to  the  second  part,  which  is  the  more  essential, 
that  is  to  say,  to  move  the  will  to  the  exercise  of  those  affec 
tions  of  joy,  or  of  sorrow,  which  the  mystery  excites  in 
me,  making  affectionate  colloquies  with  Christ  our  Lord, 
or  with  His  Mother,  or  with  the  most  Holy  Trinity. 

(a)  If  the  mystery  be  joyful,  as  is  that  of  the  Incarna 
tion,  I  may  exercise  these  acts  by  pausing  and  saying  with 
inward  feeling : — "  I  give  Thee  thanks,  0  eternal  Father, 
for  having  vouchsafed  that  Thy  blessed  Son  should  be 
made  Man  for  the  love  of  us.  I  rejoice  in  the  infinite 
bounty,  charity  and  mercy  which  Thou  didst  manifest  in 
this  work.  0  that  all  the  world  would  praise  and  glo 
rify  Thee  for  the  same!  O  divine  Word,  I  give  Thee 
thanks  for  having  chosen  the  holy  Virgin  for  Thy  mother, 
and  vouchsafing  to  make  Thyself  a  little  infant  in  her 


OF  THE  DEVOTION  TO  THE  BLESSED  VIRGIN.     381 

•womb.  O  most  holy  Virgin,  I  rejoice  that  thou  wast 
chosen  for  the  Mother  of  God,  and  at  the  great  joy  thou 
didst  experience  at  the  glorious  tidings  which  the  angel 
gave  thee  of  it.  I  rejoice  likewise  in  the  prudence,  chas 
tity,  humility,  and  perfect  resignation  which  thou  didsfc 
discover  in  this  embassage.  O  that  I  might  obtain  some 
part  in  these  thy  joys,  and  also  imitate  these  thy  virtues  ! 
Obtain  for  me,  O  bountiful  Mother,  what  I  desire,  that 
having  obtained  it,  I  may  serve  thee  devoutly  with  the 
same.  Amen." 

(6)  If  the  mystery  be  sorroivful,  I  am  to  exercise  affec 
tions  of  sorrow,  proportionable  to  those  things  which  we 
have  said  before.  Considering,  for  example  sake,  the  mys 
tery  of  the  garden,  I  may  say:  I  give  Thee  thanks,  0  eter 
nal  Father,  for  having  permitted  Thine  Only-begotten  Son 
to  suffer  such  agonies  for  the  remedy  of  my  offences.  O 
my  Saviour,  I  am  truly  sorry  to  see  Thee  so  sad  and  so 
afflicted  for  my  sins,  sweating  blood  to  wash  me  from 
them.  O  my  sins,  which  so  afflict  Him  who  is  my  God! 
O  would  to  God  I  had  never  sinned,  nor  given  the  occasion 
of  so  great  torments,  O  my  God,  by  offending  Thee! 
"Would  that  my  sorrow  were  like  Thine,  and  that  I  could 
shed  abundance  of  tears  for  my  offences,  since  Thou  didst 
shed  for  them  such  abundance  of  blood !  O  most  holy 
Virgin,  how  great  was  thy  sorrow,  when  thou  didst  under 
stand  what  thy  Son  suffered  in  this  garden  !  O  what  feel 
ing  hadst  thou  for  our  sins,  considering  the  pains  thy  Son 
suffered  for  them !  Beseech  Him,  therefore,  to  make  me 
partaker  of  these  sorrows,  since  it  is  just  that,  the  fault 
being  mine,  I  myself  should  endure  the  pain. 

(c)  After  this  manner  colloquies  and  affections  may  be 
framed  in  the  oilier  mysteries. 

iii.  This  done,  I  should  add  the  third  thing,  which  is, 
to  propose  to  Christ  our  Lord,  and  to  His  holy  Mother,  the 


382  MEDITATION  XXXVIII. 

necessities  and  miseries  which  I  suffer,  craving  and  beseech 
ing  a  remedy  for  them ;  alleging  as  a  claim  to  obtain  it, 
the  joy  or  sorrow  which  they  received  in  the  mystery, 
making  very  effectual  purposes  to  imitate  some  virtues  of 
the  sacred  Virgin,  of  which  we  will  speak  immediately. 

3.  But  if  any  one,  for  want  of  time,  or  for  other  causes, 
cannot  stay  to  meditate  upon  the  mystery,  it  suffices,  after 
having  said  the  ten  Hail  Marys,  to  call  to  mind  at  least  the 
mystery,  and  to  make  a  brief  colloquy  and  petition  to  our 
blessed  Lady,  saying: 

Colloquy. — I  rejoice,  0  sovereign  Virgin,  at  the  joy 
•which  thou  receivedst  in  this  mystery,  by  which  I 
beseech  thee  to  obtain  for  me  pardon  of  my  sins,  and 
grace  to  imitate  thy  holy  virtues.  Amen. 

And  in  the  sorrowful  and  glorious  mysteries  the  same  is 
to  be  done  proportionably,  saying:  I  am  sorry,  O  sove 
reign  Virgin,  for  the  sorrow  which  thou  didst  suffer  on 
this  occasion.  Or:  I  rejoice  in  the  glory  and  joy  which 
thou  didst  receive  in  this  mystery,  by  which  I  humbly 
beseech  thee,  &c. 

4.  This  brief  mental  prayer  being  ended,  as  has  been 
said,  concerning  one  mystery,  I  am  to  resume  the  vocal, 
reciting  ten  other  Hail  Marys.     And  if,   by  the  former 
motion  and  feeling,  my  heart  be  still  fixed  on  the  same 
mystery,  I  may  permit  it ;  for  such  affections  are  not  con 
trary  to  the  intention  which  is  required  in  vocal  prayer, 
but  rather  perfect  it  in  an  excellent  manner. 

5.  Having  recited  the  whole  rosary,  I  will  briefly  ex 
amine  the  manner  in  which  I  have  recited  it,  being  sorry  for 
the  distractions,  drynesses,  and  other  defects,  which  I  have 
committed  in  it ;  and  giving  thanks  to  Almighty  God  for 
any  good  feeling  which  He  has  given  me,  resolving  to 
recite  it  the  next  time  with  greater  fervour  and  devotion. 


OF  THE  DEVOTION  TO  THE  BLESSED  VIRGIN.      383 

6.  Lastly,  I  may  state,  that  notwithstanding  we  reduce 
the  mysteries  of  the  rosary  to  the  number  of  fifteen,  yet 
•we  may  sometimes,  instead  of  those  which  are  named,  take 
some  other  similar  ones,  which  have  some  affinity  with  the 
former.  For  with  the  joyful  mysteries  we  may  sometimes 
join  the  Conception  of  the  Blessed  Virgin,  her  Nativity 
and  Presentation  in  the  Temple,  the  Circumcision  of  the 
Child  Jesus,  with  the  imposition  of  His  name,  the  Adora 
tion  of  the  Magi,  the  flying  into  Egypt,  and  returning 
from  thence.  With  the  sorrowful  mysteries  may  be  joined, 
the  taking  of  Jesus  Christ,  the  blow  which  He  received  in 
the  house  of  Annas,  the  cruelties  which  He  sustained  in 
the  night  of  His  Passion  in  the  house  of  Caiphas,  the  ig 
nominious  treatment  of  Herod,  and  His  being  esteemed 
worse  than  Barabbas.  And  sometimes  the  seven  words 
which  Christ  our  Lord  spoke  upon  the  cross  may  be  taken 
for  matter  of  meditation,  meditating  one  at  the  recital  of 
every  ten  Hail  Maries,  contemplating  the  feeling  of  the 
Blessed  Virgin  when  she  heard  them  spoken,  as  may  be 
found  in  the  fourth  part  Meditation  xlv. 

THE  THIRD  MANNER  OP  SAYING  THE  ROSARY,  BY 
MEDITATING   THE   VIRTUES   OF    OUR   BLESSED   LADY. 

The  principal  thing  in  which  we  are  to  manifest  our 
devotion  towards  the  Blessed  Virgin  our  Lady  is,  the  imi 
tation  of  her  heroic  virtues,  and  in  this  we  shall  be  greatly 
assisted  if  we  meditate  upon  them  in  the  recital  of  the 
rosary,  taking  one  virtue  with  every  ten  Hail  Marys ;  in 
one  ten,  her  humility,  in  another  her  purity,  in  another  her 
obedience,  or  patience,  or  charity,  and  so  of  the  rest,  fixing 
the  eyes  and  intention  upon  three  things. 

i.  Upon  the  heroic  acts  which  the  Blessed  Virgin  exer 
cised  in  that  virtue,  after  the  manner  which  we  have  men 
tioned  in  the  thirty-seventh  Meditation,  when  speaking  of 


384  MEDITATION  XXXIX. 

her  humility,  admiring  her  sanctity,  rejoicing  in  it,  glorify 
ing  God,  who  gave  it  to  her,  and  exulting  for  the  reward 
which  He  has  given  for  such  virtue. 

ii.  To  fix  my  eyes  upon  Jhe  want  ivhich  I  have  of  that 
virtue,  and  upon  the  contrary  faults  and  defects  into  which 
I  fall,  grieving  for  them  with  great  confusion  and  humilia 
tion,  and  beseeching  this  sovereign  Virgin  to  obtain  pardon 
for  me  for  what  is  past,  with  grace  to  amend  for  the  time 
to  come. 

iii.  To  make  some  steadfast  purposes,  with  the  greatest 
determination  that  I  can  to  imitate  the  Blessed  Virgin  in 
these  acts  of  virtue,  choosing  for  this  purpose  some  parti 
cular  virtue,  and  trusting  in  the  favour  of  this  pious 
Mother,  that  she  will  assist  me  to  execute  my  good  pur 
poses. 

It  will  much  help  in  this  method  of  meditation  to  know 
the  especial  virtues  of  our  Lady,  which  have  been  treated 
of  in  the  preceding  meditations,  as  in  those  of  her  Presen 
tation  and  Purification,  where  we  have  laid  down  six,  like 
to  the  six  white  leaves  of  the  lily,  with  the  six  golden  springs 
of  inward  affections  which  shone  in  her,  which  we  may 
meditate  whilst  reciting  her  chaplet. 


MEDITATION  XXXIX. 

OF  THE  LIVES  OF  THE  SAINTS,  AND  OF  THEIR  BLESSED  DEATH  AND 
REWARD. 

Since  in  the  treating  of  this  fifth  part,  as  also  of  the 
third,  many  meditations  have  been  inserted,  which  may 
serve  for  the  feasts  of  the  Apostles,  Martyrs,  Doctors,  Vir 
gins,  and  other  Saints,  therefore  I  will  here  only  put  down 
one,  for  all  in  general,  which  may  easily  be  applied  to  each 


OP  THE  LIFE  AND  DEATH  OF  THE  SAINTS.        385 

in  particular,  meditating  the  same  of  one  which  we  shall 
say  of  alL 

POINT  I. 

1.  The  first  shall  be  to  consider  the  immense  liberality  of 
Almighty  God  towards  His  elect,  in  communicating  to  them 
the  innumerable  gifts  of  His  grace,  to  make  them  holy,  of 
which  St.  Paul  makes  a  brief  enumeration  of  these  words : 
— "  Whom  He  foreknew,  He  also  predestinated  to  be  made 
conformable  to  the  image  of  His  Son,... and  whom  He 
predestinated,... them  He  also  justified;  and  whom  He 
justified,  them  He  also  glorified."(l) 

i.  First,  God  our  Lord,  of  His  own  bounty  and  by  the 
merits  of  Jesus  Christ  His  Son,  predestinated  and  "  chose19 
them,  "  in  Him  before  the  foundation  of  the  world,  that** 
they  "should  be  holy  and  unspotted  in  His  sight, "(2) 
marking  them,  that  they  might  be  "  vessels  of  mercy ,"(3) 
wherein  He  would  put  and  manifest  the  riches  of  His 
grace.  t, 

ii.  To  execute  this  sovereign  election,  He  created  them  in 
their  time,  leaving  innumerable  others  in  the  abyss  of  their 
nothingness.  Then  He  called  them  efficaciously  to  His 
faith  and  Christian  religion,  making  them  members  of  Hia 
Church  by  the  means  of  baptism,  permitting  many  others 
to  perish  in  the  flood  of  infidelity.  And  if  at  any  time 
after  they  chance  to  sin,  He  returns  to  call  them  effectu 
ally  to  do  penance,  suffering  others  to  die  in  their  sins. 

iii.  He  preserved  them  from  grievous  sins,  drew  them 
forth  from  great  dangers,  assisted  them  in  most  grievous 
temptations,  preventing  them  with  many  inspirations  and 
sweet  benedictions,  that  they  might  exercise  heroic  acts  of 
virtue;  and  He  exalted  them  with  many  gifts  and  graces, 
that  they  might  be  great  before  Him. 

iv.  Moreover,  He  displayed  an  especial  providence  over 

(1)  Pvom.  viii.  29  et  30.        (2)  Ephes.  i.  4.        (3)  Rom.  is.  23. 
Vol.  V— 25. 


886  MEDITATION  XXXIX. 

them,  by  calling  them  to  that  office  and  state  of  life  which, 
was  most  convenient  for  them  to  make  them  holy,  either  to 
the  priesthood,  to  Religion,  or  to  the  prelacy,  giving  to 
every  one  sufficient  helps,  by  means  of  which  he  might 
satisfy  his  obligations. 

v.  Lastly,  He  ordained  them  what  kind  of  death  they 
should  die,  that  their  passage  -to  glory  might  be  more 
secure :  for,  as  the  Psalmist  says : — "  Precious  in  the  sight 
of  the  Lord  is  the  death  of  His  saints  :"(4)  by  which  is 
concluded  the  whole  course  of  their  blessed  election,  to  be 
conformable  with  Christ  our  Lord  in  glory,  as  they  were 
conformable  in  life. 

2.  All  these  considerations  ought  to  be  motives  to  excite 
within  me  various  affections :  some  towards  Christ  our 
Lord,  praising  Him  for  the  favours  which  He  has  con 
ferred  upon  His  saints  themselves,  rejoicing  for  the  gifts 
•which  Almighty  God  has  bestowed  upon  them;  others, 
•with  regard  to  myself,  acknowledging  the  favours  which 
in  this  behalf  He  has  bestowed  on  me,  and  giving  Him 
thanks  for  the  desire  which  He  has  to  make  me  holy  and 
clean  in  His  sight,  beseeching  Him  to  help  me,  because  of 
myself  I  can  do  nothing. 

Colloquy. — 0  Holy  of  holies,  who  saidst  unto  Thy 
people  : — "  Be  holy  because  I  am  holy  ;"(5)  give  me 
what  Thou  commandest,  that  I  may  obtain  what  Thou 
desirest  to  give  me.  And  since  holiness  itself  is  Thine, 
prevent  me  with  Thy  abundant  grace,  that  I  may  as 
cend  to  the  highest  degrees  thereof.  Amen. 

Of  these  five  benefits,  which  have  here  been  recounted, 
I  shall  speak  more  at  length  in  the  sixth  part,  which  now 
ensues. 

POINT  II. 

The  second   shall   be   to  consider   how  well  the 
(4)  Ps.  cxv.  15.  j  (5)  Levit.  xi.  44.    1  Pet,  i.  16. 


OF  THE  LIFE  AND  DEATH  OF  THE  SAINTS.        387 

answered  to  their  vocation,  and  how  well  they  profited  by 
the  favours  which  they  received  during  their  life,  medita 
ting  the  most  remarkable  virtues  which  they  exercised 
whereby  to  aspire  to  such  great  sanctity. 

1.  These  may  briefly  be  reduced  to  three  sorts,  which 
are  drawn  from  what  Christ  our  Lord  said  :— "  If  any  man 
will  come  after  me,  let  him  deny  himself  and  take  up  his 
cross  and  follow  me.'\6) 

i.  First,  they  excelled  in  the  abnegation  and  mortification 
of  themselves,  conceiving  a  holy  hatred  of  themselves,  of 
their  own  flesh,  and  of  self  love.     Those  who  were  great 
sinners  performed  great  penances,  deplored  their  sins  with 
great  contrition,  and  confessed  them  so  humbly,  that  some 
of  them  left  them  written  in  papers  and  books,  for  their 
own   perpetual   humiliation,  and   those  who  fell  not  into 
grievous  sins,  to  preserve  themselves  from  them,  afflicted 
their  flesh  with  great  austerities,  to  keep  it  subject  to  the 
spirit,  chastised  severely  every  little  fault,  as  if  it  were 
great,  showed  themselves  herein  to  be  of  the  band  of  Jesus 
Christ,  in  crucifying  "  their  flesh,  with  the  vices  and  con 
cupiscences,"  and  mortifying  "  the  deeds  of  the  flesh"  with 
the  fervour  of  the  "  spirit."(7)     And  as  Christ  our  Lord 
when  crucified  received  four  wounds  in  His  hands  and  feet, 
of  which  He  died,  and  a  fifth  in  His  side,  the  more  to  con 
firm  His  death,  even  so  the  saints  crucified  the  disordered 
delights  of  their   senses,  the  unbridled  concupiscences  of 
their  appetites,  the  depraved  wishes  of  their  self  will,  and 
the   wandering  thoughts  of  their   imagination  and  judg 
ment,  and  with  these  four  mortifications  did  die  to   sin. 
But  not  content  with   all   this,  desiring    to    make    their 
happy  death  the  more  assured',  they  mortified  their  natural 
love  in  many  things  of  themselves  lawful,  to  be  farther 

(6)  Mat.  xvi.  24.  (7)  GaL  v.  24.    Horn.  viii.  13. 


388  MEDITATION  XXXIX. 

removed  from  falling  into  those  which  were  unlawful. (8) 
For  they  renounced  their  fathers,  friends,  goods,  honours, 
and  their  pleasures,  which  they  might  lawfully  possess; 
they  abstained  from  many  things  which  they  might  do 
without  offence,  thus  to  die  to  the  world  and  to  self  love, 
to  live  more  perfectly  to  Jesus  Christ :  and  with  this  gen 
erous  violence  which  they  offered  to  themselves,  they  bore 
away  the  kingdom  of  heaven.(9) 

Colloquy. — 0  valiant  Saints,  who,  by  your  continual 
mortification,  despoiled  yourselves  "  of  the  old  man, 
with  all  his  deeds, "(10)  to  clothe  yourselves  with  the 
new  man,  with  his  works ;  beseech  your  Captain, 
Jesus  Christ,  to  assist  me  with  His  grace,  that  I  may 
overcome  my  own  nature,  endeavouring  and  striving 
to  enter  by  the  strait  gate  of  the  mortification  of  my 
flesh,  that  so  I  may  obtain  the  perfect  renovation  of 
my  spirit.  Amen. 

ii.  The  saints  excelled  in  daily  'bearing  the  cross  of  Christ 
our  Lord  with  great  fortitude,  patience,  and  perseverance. 
(11)  They  showed  their  fortitude  in  the  battles  which  they 
had,  both  interior  and  exterior,  with  the  Devil  and  his 
ministers,  with  their  enemies  and  with  their  friends,  under 
the  pretext  of  piety  ;  the  end  and  intent  of  which  were  to 
despoil  them  of  their  faith,  chastity,  humility,  Evangelical 
poverty,  or  their  vocation  to  Religion  ;  and  in  these  they 
fought  most  valiantly,  and  suffered  much  to  issue  forth 
victorious.  They  showed  their  invincible  patience  in  the 
labours  and  calamities  which  occurred,  in  sickness,  sorrow, 
poverty,  infamy,  false  witnesses,  and  many  other  like  afflic 
tions,  which,  though  they  felt  as  men,  yet  assisted  with 
the  grace  of  God ;  they  rejoiced  in  them,  glorying  to  bear 
the  cross  of  Jesus  Christ,  and  His  precious  mortification 

(8)  S.  Greg.  lib.  v.  Mor.  cap.  8.J  (9)  Mat.  xi.  12. 

(10)  Colos.  iii.  9.  (11)  3  part.  Medit.  xxiv. 


OF  THE  LIFE  AND  DEATH  OF  THE  SAINTS.        389 

in  their  bodies.  All  of  them  suffered  some  sort  of  mar 
tyrdom,  either  in  body  or  in  spirit,  for  the  defence  of  some 
virtue,  and  dying  on  this  cross,  thus  entered  into  glory. 
All  of  them,  like  "  living  stones,"  were  polished  with  the 
strokes  of  tribulation;  and  so  were  placed  in  the  building 
of  heaven.  All  of  them  passed  through  the  fire  of  afflic 
tions,  and  issued  forth  tried  like  "  gold  in  the  furnace," 
for  patience  perfected  its  work  in  them,  and  made  them 
et  perfect  and  entire,  failing  in  nothing,"(12)  which  apper 
tains  to  the  loyalty  they  owe  to  God. 

Colloquy. — I  give  you  thanks,  0  most  strong  and 
valiant  soldiers,  for  the  fidelity  which  you  displayed 
in  your  persecutions,  whilst  fighting  for  the  honour  of 
your  God.  I  rejoice  in  your  invincible  patience  wLere- 
by  you  have  obtained  so  glorious  a  crown.  Help  me, 
I  beseech  you,  by  your  prayers,  that  imitating  your 
example,  I  may  have  part  in  your  victories.  Amen. 

iii.  Thirdly,  the  saints  excelled  in  following  Christ  our 
Lord,  so  that  the  life  of  Jesus  Christ  was  manifested  in 
them,  for,  from  the  foot  to  the  head  they  were  clothed 
with  Jesus  Christ,  and  for  their  perfect  imitation  of  Him, 
each  might  be  called  another  Christ,  in  humility,  chastity, 
and  in  the  other  virtues,  as  we  have  mentioned.  (13)  This 
perfect  imitation  the  saints  obtained  by  prayer  and  obedi 
ence,  for  they  were  exceedingly  fervent  in  prayer,  having 
frequent  recourse  to  Almighty  God,  in  all  their  affairs, 
and  placing  great  confidence  in  the  divine  providence ; 
they  were  also  most  prompt  and  punctual  in  obeying  the 
will  of  God,  His  precepts,  counsels,  and  His  divine  inspi 
rations,  esteeming  it  a  special  joy  to  deny  their  own  will, 
to  do  the  will  of  Almighty  God,  every  one  excelling  in 
some  particular  virtue,  for  which  cause  the  Church  says 

(12)  1  Pet.  ii.  5.    Sap.  iii.  6.    Jac,  i.  4.    (13)  Introd.  2.  p. 


390  MEDITATION  XXXIX. 

of  them,  that  of  Ecclosiasticus : — "  There  was  not  found 
the  like  to  him  in  glory,  who  kept  the  law  of  the  most 
High."(14) 

Colloquy. — 0  most  high  God,  who  showest  the 
highness  of  Thy  bounty  in  the  virtues  which  Thou 
hast  given  to  the  saints,  to  the  end  that  they  might 
be  conformable  to  the  image  of  Thy  Son ;  show  the 
same  also  towards  me,  in  making  me  like  to  them, 
that  I  may  imitate  Him  whom  they  imitated,  and  that 
the  life  of  Jesus  may  shine  in  my  life  as  it  shone  in 
theirs.  Amen. 

2.  From  these  considerations  I  will  deduce  divers  affec 
tions  of  confusion,  considering  the  little  which  I  do,  and 
how  ill  I  answer  to  my  vocation,  and  to  the  benefits  received 
from  Almighty  God ;  for  our  Lord  says  by  Ezechiel,  and  St. 
Gregory  declares,  we  ought  to  behold  the  living  Temple 
of  His  saints,  to  confound,  us  in  our  sins,  and  ought  to 
"measure  and  meditate  the  marvellous  building"  of  their 
lives,  to  blush  at  our  own,  and  to  reform  them  according  to 
theirs,  hoping  in  the  divine  bounty  that  He  will  assist  us 
as  He  assisted  them  ;(15)  and  since  they,  frail  men  as  they 
were,  like  myself,  could  do  so  much,  relying  on  the  power 
of  God,  that  I  also  may  do  the  same,  because  "  the  hand  of 
the  Lord  is  not  shortened"  in  my  behalf.(16) 

POINT  III. 

The  third  shall  be  to  consider  how  liberal  our  Lord  has 
been  in  honouring  and  rewarding  His  Saints  many  ways 
in  this  present  life,  and  in  the  other. 

1.  First,  before  death  He  rewarded  many  of  them  with 
rare  and  singular  spiritual  comforts,  with  the  grace  of  con 
templation,  with  raptures  and  most  delightful  revelations, 

(14)  Ecclus.  xliv.  20.         (15)  Ezech.  xliii.  10.    Moral,  cap.  6. 
(16)  Isa.  lix.  1. 


OF  THE  LIFE  AND  DEATH  OF  THE  SAINTS.         391 

with  the  spirit  of  prophecy,  with  the  gift  of  miracles, 
and  with  other  gifts  given  gratis  ;  in  such  a  manner  that 
they,  with  humility,  flying  from  honour,  Almighty  God 
with  His  liberality  honoured  them,  working  by  them  most 
wonderful  works,  which  caused  them  to  be  venerated  by 
all  men,  and  their  heroic  virtues  excited  such  great  admi 
ration,  that  those  who  beheld  them  were  moved  to  rever 
ence  them,  our  Lord  fulfilling  what  He  had  said: — 
"  Whosoever  shall  glorify  me,  him  will  I  glorify."  (17) 

2.  He  likewise  rewarded  them  in  their  very  death, 
granting  some  to  die  as  martyrs  for  the  confession  of 
His  glorious  faith,  and  to  others,  some  one  kind  of 
death,  some  another;  which,  although  it  were  painful 
to  the  flesh,  yet  it  was  most  pleasant  to  the  spirit, 
He  giving  them  to  taste  some  part  of  that  which  shortly 
they  hoped  to  receive  in  glory,  and  sending  angels  to  assist 
them  at  their  departure.  Nay,  the  same  Lord  himself  some 
times  came  to  them,  accomplishing  what  He  had  promised 
them,  saying: — "  I  will  come  again,  and  will  take  you  to 
nryself,  that  where  I  am,  you  also  may  be.''  (18) 
»•  3.  Moreover,  after  their  death  He  honours  them  in  His 
Church  militant,  causing  their  sanctity  to  be  published,  and 
praised  by  all,  and  many  churches  to  be  built  in  their 
honour,  their  images  painted,  feasts  celebrated,  and  all  to 
worship  their  bones,  their  ashes,  the  patched  garments 
which  they  wore  in  their  life,  the  chains  with  which  they 
were  fettered,  and  the  very  subscriptions  of  the  letters 
which  they  wrote.  He  works  great  miracles  by  all  these 
things  to  honour  them,  and  chastises  very  severely  the 
insults  which  are  offered  to  them.  So  that,  they  who 
would  have  been  wholly  forgotten  in  the  world,  had  they 
not  excelled  in  such  sanctity,  as  for  example,  the  blessed 
St.  Francis,  are  now  in  the  mouths  of  all  men,  and  the 

(17)  1  Reg.  ii.  30.  (18)  Joan.  xiv.  3. 


892  MEDITATION  XXXIX; 

princes  and  mighty  monarchs  account  it  an  honour,  and 
think  themselves  happy  to  have  their  names,  and  carry 
their  relics  about  them  for  their  defence,  fulfilling  that 
which  Almighty  God  promised  to  His  Church,  when  He 
said: — "  I  will  make  thee  to  be  an  everlasting  glory,  a  joy 
unto  generation  and  generation:"  (19)  that  is  to  say,  I 
will  make  thee  so  glorious  that  the  greatness  of  the  world 
shall  esteem  it  an  honour  to  prostrate  itself  before  thy 
feet. 

4,  Fourthly,  he  will  honour  them  in  the  day  of  judg 
ment  with  a  most  excellent  honour,  placing  them  upon  His 
right  hand  in  great  majesty,  before  the  sight  of  the  world, 
so   accomplishing   that    which   He   promised,    saying : — 
"  Every   one,   therefore,    that    shall    confess    me    before 
men,  I  will  also  confess  him  before  my  Father  who   is 
in  heaven."(20) 

5.  Finally,  in  heaven  He  will  reward  and  honour  them 
with  such  great  rewards,  that  only  God-  and  themselves 
can   declare  the  greatness   of  them.      For  they  shall  be 
set  near  His  throne,  on  oilier  thrones,    exceeding   bright, 
"  clothed  in  white  garments,"  of  admirable  virtues,  with 
"crowns   of  gold"    upon   their  heads,   like   kings,   with 
"palms  in   their  hands;'' (21)   and   the   same   God,   as 
Jsaiah  says,  shall  be  their  crown,  their  glory,  and  their 
joy,  (22)  employing  Himself  in  honouring,  rejoicing,  and 
feasting  His  elect :  all  their  virtues  He  will  reward  with  a 
peculiar  reward,  and  with  a  measure  so  full,  that  it  shall 
run  over  with  contentment.     Their  faith  shall  be  rewarded 
with   the  clear  vision  of  divinity ;    their  hope  with  the 
perpetual  possession  of  all  the  goods  they  ever  desired ; 
their  charity  with  the  beatifying  love  which  unites  them 
with  Almighty  God.     Humility,  patience,  and  the  other 

(19)  Isn.  lx.  15.  (20)  Mat.  x.  32.    Luc.  ix.~26. 

(21)  Apoc.  iv.  4.    Apoc,  vii,  9.  (22).Isa.  xxviii.  5. 


OF  THE  LIFE  AND  DEATH  QF  THE  SAINTS.  393 

virtues,  with  the  "  torrent  of  pleasure,"  (23)  which  inebri 
ates  them,  and  gives  a  taste  of  all  the  rewards  which  are 
promised  to  the  eight  beatitudes,  as  we  shall  see  in  its 
place.  (24) 

Colloquy. — 0  my  soul,  of  what  art  thou  thinking  ? 
Why  dost  thou  not  sigh  and  labour  to  obtain  that 
sanctity  whose  end  is  such  a  sovereign  reward  ?  If 
thou  desire  honours  and  excellencies,  who  are  more 
honoured  than  the  friends  of  Almighty  God  ?  And 
what  principality  exceeds  that  of  His  saints  ?(25)  And 
if  he  be  so  honoured,  "  whom  the  King"  of  heaven  "is 
so  desirous  to  honour,"(26)  why  dost  thou  not  follow 
virtue,  which  is  worthy  of  such  great  honour  and 
reward  ?  O  infinite  God,  who  art  glorious  and  admi 
rable  in  Thy  saints,  I  give  Thee  thanks  for  the  wonders 
which  Thou  hast  wrought  in  them,  and  for  the  admi 
rable  rewards  which  Thou  hast  given  them  ;(27)  and 
since  it  is  for  Thy  greater  glory  that  they  may  be 
many,  join  me  to  the  number  of  them,  to  the  end  that 
I  may  serve  Thee  with  purity  and  sanctity  all  the  days 
of  my  life,  and  afterwards  ascend  to  enjoy  Thee  in 
their  company,  world  without  end.  Amen. 

(23)  Ps.  xxxv.  9.  (24)  6  part,  Medit.  lii. 

(25)  Ps.  cxxxviii.  17.         (26)  Esth.  vi.  6,        (27)  Ps.  Ixvii.  36. 


PRINTED   BY   RICHARDSON  AND   SON,    DERBY. 


PU2NTL,  Luis  BQ 

Meditations  on  the  mysteries     7094 

of  our  holy  Faith.  .U22 

M4 
v.5  ..